LMvjsiua  ?K£Yll 

v.  La 


Section 


1 


Digitized  by  the  Internet  Archive 
in  2016 


https://archive.org/details/brhaddevataattri02saun 


THE  HARVARD  ORIENTAL  SERIES 


HARVARD 


ORIENTAL  SERIES 


EDITED 

WITH  THE  COOPERATION  OF  VARIOUS  SCHOLARS 

BY 


CHARLES  ROCKWELL  LANMAN 

PROFESSOR  OF  SANSKRIT  IN  HARVARD  UNIVERSITY 


VOLUME  VI 


CAMBRIDGE,  MASSACHUSETTS 
PUBLISHED  BY  HARVARD  UNIVERSITY 


THE  BRHAD-DEVATA 


ATTRIBUTED  TO 

SAUNAKA 


vi 


NOV  HO  191 


A SUMMARY  OF  THE  DEITIES  AND  MYTHS 


OF  THE  RIG- VEDA 


CRITICALLY  EDITED  IN  THE  ORIGINAL  SANSKRIT  WITH 
AN  INTRODUCTION  AND  SEVEN  APPENDICES,  AND 
TRANSLATED  INTO  ENGLISH  WITH  CRITICAL 
AND  ILLUSTRATIVE  NOTES 

BY 

ARTHUR  ANTHONY  MACDONELL 

BODEN  PROFESSOR  OF  SANSKRIT  IN  THE  UNIVERSITY  OF  OXFORD 
AND  FELLOW  OF  BALLIOL  COLLEGE 


PART  II 

TRANSLATION  AND  NOTES 


CAMBRIDGE,  MASSACHUSETTS 

PUBLISHED  BY  HARVARD  UNIVERSITY 


1904 


Cambridge,  Mass.,  U.  S.  A.  ....  Publication  Agent  of  Harvard  University. 
Boston,  New  York,  Chicago,  San  Francisco  . Ginn  and  Company. 


London  : Ginn  and  Company  . . . 9 St.  Martin’s  Street,  Leicester  Square. 

Leipzig  : Otto  Harrassowitz  ....  Querstrasse,  14. 


%*  A copy  of  this  volume,  postage  paid,  may  be  obtained  directly  anywhere  within  the 
limits  of  the  Universal  Postal  Union,  by  sending  a Postal  Order  for  the  price  as  given 
below,  to  The  Publication  Agent  of  Harvard  University , Cambridge,  Massachusetts,  United  States  of 
Am, erica. 


The  price  of  this  volume  is  one  dollar  and  fifty  cents  ($1.50).  According  to  the  con- 
version-tables used  in  the  United  States  money-order  system  as  the  basis  of  international 
money-orders,  one  dollar  and  fifty  cents  ($1.50)  = 6 shillings  and  2 pence  = 6 marks  and 
25  pfennigs  = 7 francs  or  lire  and  70  centimes  = 5 kroner  and  55  Ore  = 3 florins  and  65 
cents  Netherlandish. 


PRINTED  FROM  TYPE  AT  THE 


UNIVERSITY  PRESS,  OXFORD,  ENGLAND 
BY  HORACE  HART,  M.A. 

PRINTER  TO  THE  UNIVERSITY 


First  edition,  1904,  One  Thousand  Copies 


CONTENTS 


ADHYAYA  I. 


Introduction. 

VARGA  PAGE 

1.  Importance  of  knowing  the  deities.  The  Vedic  Triad  1 

2.  Prayer  and  praise  ...........  2 

3.  Different  kinds  of  hymns  .........  3 

4.  Hymn  deities,  stanza  deities,  incidental  deities  .....  4 

5.  Origin  of  names  ...........  5 

6.  &aunaka’s  view  : all  names  derived  from  action  .....  6 

7.  Auspicious  names.  Different  kinds  of  formulas  .....  7 

8.  Different  kinds  of  formulas  and  modes  of  expression  ....  9 

9.  Definition  of  noun  and  verb  . . . . . . . . .10 

10-12.  Examples  of  different  kinds  of  formulas  ......  10 

13.  The  Sun  and  Prajapati  as  the  source  of  all  . . . . .14 

14.  The  three  forms  of  Agni 15 

15.  The  Ti’iad  and  the  Atman.  Three  forms  of  Vac  . . . . 16 

16.  The  chief  deity  of  a hymn  . . . . . . . . .17 

17.  Names  of  deities  enumerated  . . . . . . .18 

18.  Characteristics  of  hymns  to  Agni,  India -Vayu,  and  Sury a . . .19 

19.  The  three  Agnis  ...........  20 

20.  Agni,  Jatavedas,  Yaisvanara  : essentially  identical,  but  distinguished  . 21 

21.  The  deities  of  the  three  worlds  in  the  descending  series  . . . .22 

22.  23.  The  deities  representing  terrestrial  Agni  ......  23 

24.  Other  deities  associated  with  Agni  ........  26 

25.  The  groups  of  deities  of  the  middle  sphere  belonging  to  India  . . .28 

26.  Deities  and  deified  objects  belonging  to  Indra’s  sphere  ....  29 


ADHYAYA  II. 

Introduction  (continued). 

1.  Deities  of  Indra’s  sphere  . . . . . . . . .31 

2.  Deities  of  Surya’s  sphere  : his  three  wives  ......  32 

3.  Deities  of  Surya’s  sphere  (concluded)  . . . . . . .34 


CONTENTS 


viii 

VARGA 

4.  Surya  and  Vaisvauara,  a form  of  Agni  ..... 

5.  Five  names  of  Agni.  Derivation  of  Agni,  Dravinodas,  Tanunapat  . 

6.  Narasamsa,  Pavamana,  Jatavedas  . ....... 

7.  The  twenty-six  names  of  Indra:  Vayu,  Varuna,  Rudra,  Indra  (1-4) 

8.  Parjanya,  Brhaspati,  Brahmanaspati,  Ksetrasya  pati,  Rta  (5-9) 

9.  Vastospati,  Vacaspati,  Aditi,  Ka,  Yama  (10-14)  . 

10.  Mitra,  Visvakarman,  Sarasvat,  Vena,  Manyu  (15-19)  . . . . 

11.  Asunlti,  Apam  napat,  Dadhikra,  Dhatp,  Tarksya  (20-24) 

12.  Pururavas  (25),  Mrtyu  (26).  The  seven  names  of  the  Sun:  Savitr  (1), 

Bhaga  (2)  .......... 

13.  Pusan,  Visnu,  Kesin,  Visvanara,  Vrsakapi  (3—7)  . . . . . 

14.  Derivation  of  Visnu.  The  incidental  names  of  the  deities  cannot  he 

enumerated  ........... 

15.  Threefold  Vac  : her  teri'estrial  and  middle  forms  . 

16.  Other  middle  forms  of  Vac.  Her  four  celestial  forms  . . . . 

17.  Names  of  female  seers  : three  groups  ....... 

18.  Deity  in  self-laudations  and  colloquies  (87,  88)  . ...  . 

Grammatical  Section  (89-121). 

Different  kinds  of  particles  (89-93)  ....... 

19.  Particles  (concluded).  Prepositions.  Genders  . 

20.  Nouns.  Pronouns.  Importance  of  meaning.  Buies  for  construing 

21.  Analysis  of  words.  Six  kinds  of  compounds  ..... 

22.  Meaning  and  analysis  of  words  ........ 

23.  Yaska’s  wrong  explanations.  Dropping  of  letters  . . . . . 

24.  Word  and  sense.  The  verb  expresses  a form  of  becoming.  Definition  of 

bhavavrttam.  Six  forms  of  becoming  ( bhava ) ..... 

25.  The  deities  of  the  Vyahrtis  and  of  Oin  ....... 

The  Deities  of  the  Kg-veda. 

26.  The  first  three  hymns.  Authors  of  Vaisvadeva  hymns 

27.  Character  of  Vaisvadeva  hymns 

28.  Passages  of  the  Rg-veda  addressed  to  Sarasvatl.  Indra  hymns 

29.  Indra  associated  with  the  Maruts  in  EV.  i.  6 

30.  The  deities  of  RV.  i.  12  and  of  the  Apr!  hymn  i.  13 

31.  The  eleven  Apr!  hymns  ......... 

32.  Tanunapat  and  Narasamsa.  The  deities  of  the  AprI  hymns 

(ii.  157 — iii.  30).  Idhma  a form  of  Agni  ..... 


CONTENTS 

adhyAya  hi. 

Deities  of  Rg-veda  i.  13-126. 

VARGA 

1.  Tanunapat.  Narasamsa.  Ila.  Barhis  ...... 

2.  The  Divine  Doors.  Night  and  Morning  ...... 

3.  The  Two  Divine  Sacrificers.  The  Three  Goddesses.  Tvastr  . 

4.  The  celestial  Tvastr.  Story  of  Dadhyafic  and  the  Mead  . . . . 

5.  The  horse’s  head  of  Dadhyafic.  The  middle  Tvastr  ..... 

6.  Yanaspati.  The  Svahakrtis  ......... 

7.  Tanunapat  and  Narasamsa  in  Apr!  hymns.  Deities  of  RV.  i.  14  and  15  . 

8.  Hymn  to  the  Seasons  : RV.  i.  1 5 . 

9.  Three  kinds  of  V aisvadeva  hymns  ....... 

1 0.  How  to  ascertain  the  deity  of  a hymu  ....... 

11,  12.  Hymn-owning  and  incidental  deities.  Seers  of  Vaisvadeva  hymns  . 

13.  Explanation  of  Dravinodas.  Deities  of  RV.  i.  16-18  . . . . 

14.  Deities  of  RV.  i.  18.  Eight  names  of  Prajapati  (69-74)  . 

15.  Prajapati’s  names  (continued).  Deities  of  RV.  i.  1 9 . . . . 

16.  How  to  ascertain  the  deity  of  a stanza,  &c.  ...... 

17.  Story  of  the  Rbhus  and  Tvastr  ........ 

18.  Deities  of  RV.  i.  20-22  .......... 

19.  RV.  i.  22  (concluded).  RV.  i.  23:  Pusan  Aghrni  . . . . . 

20.  Deities  of  RV.  i.  24-30  .......... 

21.  Deities  of  RV.  i.  31-40  .......... 

22.  Deities  of  RV.  i.  41-47  . ......... 

23.  RV.  i.  48-60.  Story  of  Savya.  The  Satarcins  ..... 

24.  RV.  i.  61-73.  The  eleven  Sauparna  khilas.  RV.  i.  74-89 

25.  RV.  i.  90-93.  The  order  (according  to  the  Baskalas)  of  hymn-groups 

in  Mandala  i.  74-164  

26.  RV.  i.  94-1 1 1.  Seers  of  hymns  with  refrains.  The  thousand  Jatavedas 

hymns  of  Kasyapa  .......... 

27.  RV.  i.  105.  Story  of  Trita  ......... 

28.  Deities  of  RV.  i.  112-121  ......... 

29.  30.  Story  of  Kakslvat  and  Svanaya  ....... 

31.  Danastutis.  NarasamsI  stanzas.  Opinions  regarding  RV.  i.  126.  6,  7 


ADHYAYA  IV. 

Deities  of  RV.  i.  127 — iv.  32. 

1.  Story  of  Romasa  and  India.  RV.  i.  127-136.  Praise  in  the  dual  . 

2.  Distributed  praise.  RV.  i.  137-139.  Vaisvadeva  hymns  . 

3.  Story  of  the  birth  of  Dlrghatamas  . 

II. 


ix. 


FAGE 

77 

78 
80 
82 
83 

85 

86 
87 

89 

90 

91 
95 

97 

98 
100 
102 
103 

105 

106 
108 
109 
111 
112 

114 

115 
118 

119 

120 
123 


125 

126 
128 


b 


X 


CONTENTS 


VARGA  PAGE 

4.  Hymns  revealed  to  Dlrghatamas : RV.  i.  140-156  .....  129 

5.  Story  of  Dlrghatamas  (continued)  . . . . . . . .130 

6.  Deities  of  RV.  i.  157-163  .........  132 

7.  Deities  of  RY.  i.  164.  The  three  Agnis.  The  year  . . . .133 

8.  Account  of  the  contents  of  RY- i.  164  (continued)  . . . . .135 

9.  RV.  i.  164  (concluded).  RV.  i.  165:  Indra  and  the  Maruts  . . .136 

10.  Indra,  the  Maruts,  and  Agastya  : RY.  i.  169,  170.  . . . . 139 

11.  RV.  i.  171-178.  Agastya  and  Lopamudra : RV.  i.  179  . . . .140 

12.  Story  of  Agastya  and  Lopamudra  (concluded) : RV.  i.  180-191  . . 141 

Mandala  ii. 

13-15.  Deities  of  RV.  ii.  1-12.  Story  of  Grtsamada,  Indra,  and  the  Daityas  . 143 

16.  Deities  of  RV.  ii.  23-30  . . . . . . . . .146 

17.  Deities  of  RV.  ii.  31-35  148 

18.  Deities  of  RV.  ii.  36-43.  Indra  as  a Kapinjala  .....  150 

Mandala  iii. 

19.  The  seer  Visvamitra.  Deities  of  RV.  iii.  1-6  . . . . . .151 

20.  Deities  of  RV.  iii.  7-29.  .........  153 

21.  Deities  of  RV.  iii.  30-33.  Visvamitra,  Sudas,  and  the  Rivers  . . . 154 

22.  RV.  iii.  31  : an  adoptive  daughter.  Visvamitra  and  &akti  . . .156 

23.  Visvamitra  and  Vac  Sasarparl.  Spells  against  the  Vasisthas  . . .157 

24.  Deities  of  RV.  iii.  54-60  . . . . . . . . .158 

25.  Deities  of  RV.  iii.  61,  62  .........  160 

Mandala  iv. 

26.  Deities  of  RV.  iv.  1-15.  . ........  161 

27.  28.  RV.  iv.  18-30.  Indra’s  birth  and  fight  with  Vamadeva  . . . 162 

29.  The  steeds  of  the  various  gods  ........  164 

ADHYAYA  V. 

Deities  of  RV.  iv.  33 — vii.  49. 

1,2.  Deities  of  RV.  iv.  33-58  .........  166 

Mandala  v. 

3.  Deities  of  RV.  v.  1-28.  Story  of  Tryaruna  and  Vr^a  Jana  . . . 169 

4.  Story  of  Tryaruna  (concluded)  . . . . . . . .170 

5.  References  to  RV.  v.  2.  2,  9 in  other  works.  Deities  of  RV.  v.  29-40  . 171 

6.  Atri’s  Danastuti  . . . . . . . . . . .173 

7.  Rnamcaya’s  gifts  to  Babhru.  Deities  of  RV.  v.  41-51  . . . .174 


CONTENTS 


XI 


VARGA  PAGE 

8.  Detailed  account  of  RV.  v.  41-43  . . . . . . . .175 

9.  Deities  of  RV.  v.  43  (continued),  44,  45 177 

10.  Deities  of  RV.  v.  51-60 178 

11-15.  Story  of  &yavasva  . . . . . . . . . .179 

16.  RV.  v.  73-78.  Story  of  Saptavadhri  .......  186 

17.  Deities  of  RV.  v.  79-87.  The  S'risuktam  and  six  other  khilas  . 187 

18.  The  khilas  of  Prajavat  and  Jlvaputra.  Employment  of  formulas  . 189 

19.  Story  of  the  birth  of  Bhrgu,  Ahgiras,  and  Atri 191 

Mandala  vi. 

20.  Origin  of  Bharadvaja.  Deities  of  RV.  vi.  1-46  . . . . .192 

21.  Deities  of  RV.  vi.  37,  44,  45,  47  .......  193 

22.  Deities  of  RV.  vi.  47  (continued)  and  vi.  48  ......  195 

23.  Deities  of  RV.  vi.  49-62  .........  196 

24.  Deities  of  RV.  vi.  63-74.  The  seven  treasures  . . . . .197 

25.  RV.  vi.  75.  Story  of  Abhyavartin  and  Prastoka  Sarfijaya  . . .198 

26.  Deities  of  RV.  vi.  75  in  detail  ........  199 

27.  Detailed  account  of  RV.  vi.  75  (continued)  ......  200 

28.  Story  of  Cayamana  and  Prastoka  (concluded)  ......  201 

Mandala  vii. 

29.  Pedigree  of  Vasistha.  Kasyapa’s  wives  .......  202 

30.  Story  of  Mitra-Varuna  and  Urva^i  ........  203 

31.  Birth  of  Agastya  and  Vasistha  ........  204 

32.  Vasistha  and  his  descendants.  Deities  of  RV.  vii.  1-32  ....  206 

33.  Deities  of  RV.  vii.  33-38  .........  207 

34.  Deities  of  RV.  vii.  38-43  .........  208 

35.  Deities  of  RV.  vii.  44-49  .........  210 

ADHYAYA  VI. 

Deities  of  RV.  vii.  50 — x.  17. 

1.  Deities  of  RV.  vii.  50-66  . . . . . . . . .211 

2.  Deities  of  RV.  vii.  66-85  .........  212 

3.  Vasistha  and  the  dog  of  Varuna  : RV.  vii.  86-89  . . . . .213 

4.  Deities  of  RV.  vii.  90-96  . . . . . . . . .214 

5.  Story  of  Nahusa  and  Sarasvatl : RV.  vii.  95,  96  . . . . .215 

6.  Deities  of  RV.  vii.  97-104  .........  216 

7.  Detailed  account  of  RV.  vii.  104  ........  218 


CONTENTS 


xii 

Mandala  viii. 

VARGA  PAGE 

8.  Story  of  Kanva  and  Pragatha  . . . . . . . .219 

9.  Deities  of  RV.  viii.  1-21  .........  220 

10.  Deities  of  RV.  viii.  5-18  .........  222 

11.  RY.  viii.  19:  praise  of  Trasadasyu’s  gifts  ......  223 

12.  The  boons  chosen  by  the  seer.  Story  of  Sohhari  and  Citra  . . .224 

13.  Story  of  Sobhari  and  Citra  (continued)  : RY.  viii.  22-25  • • • 225 

14.  Deities  of  RV.  viii.  26-31.  RV.  viii.  29  is  a prthak-karma-stuti  . . 227 

15.  Detailed  account  of  RY.  viii.  29,  31.  Deities  of  RV.  viii.  32-34  . . 228 

16.  Indra  and  Vyamsa’s  sister.  Deities  of  RV.  viii.  35-46  ....  230 

17.  Deities  of  RV.  viii.  47-56  .........  231 

18.  Deities  of  RV.  viii.  60-67  .........  232 

19.  Deities  of  RV.  viii.  68-75  .........  234 

20.  Deities  of  RV.  viii.  76-90  .........  235 

21.  Story  of  Apala  ...........  236 

22.  Story  of  Apala  (concluded).  Deities  of  RV.  viii.  92,  93  . . . . 237 

23.  24.  Story  of  Sonia’s  flight  from  the  gods  . . . . . . .238 

25.  Details  regarding  RV.  viii.  100.  Visnu  helps  Indra  . . . .241 

26.  Details  regarding  the  deities  of  RV.  viii.  101  ......  242 

Mandala  ix. 

27.  Deities  of  RV.  ix.  1-86  ..........  243 

28.  Deities  of  RV.  ix.  87,  96,  112  . . . . . . . . 245 

29.  Indra  and  the  seers.  Value  of  penance  .......  246 

Mandala  x. 

30.  Deities  of  RV.  x.  1-8.  Trisiras  and  Indra  ......  248 

31.  Deities  of  RV.  x.  9-14  ..........  249 

32.  Deities  of  RV.  x.  14  (concluded),  15,  16.  Three  Agnis  . . . 250 

33.  Story  of  Saranyu : RV.  x.  17. . .251 

ADHYAYA  VII. 

Deities  of  Ev.  x.  17-98. 

1.  Story  of  Saranyu  (continued)  ........  252 

2.  Story  of  Saranyu  (concluded).  Deities  of  RV.  x.  17  . . . . 253 

3.  Detailed  account  of  the  funeral  hymn  RV.  x.  1 8 .....  254 

4.  Formulas  in  which  no  deity  is  mentioned  ......  255 

5.  Deities  of  RV.  x.  19-27  .........  257 

6.  RV.  x.  27  (continued).  RV.  x.  28:  Dialogue  of  Indra  and  Vasukra  . 258 


CONTENTS  xiii 

VARGA  PAGE 

7.  Deities  of  RV.  x.  30—33  .........  259 

8.  The  hymn  of  Dice  : RV.  x.  34.  Deities  of  RV.  x.  35-44  . . . 260 

9.  Deities  of  RV.  x.  45,  46.  Story  of  Ghosa  ......  262 

10.  Story  of  Ghosa  (concluded)  .........  263 

11,12.  Story  of  Indra  Vaikuntha . ........  264 

1 3.  Story  of  Indra  Vaikuntha  (concluded).  Story  of  Agni  and  his  brothers : 

RV.  x.  51-53 266 

14.  Stoiy  of  Agni’s  flight  (continued)  ........  267 

15.  The  meaning  of  panca  janah  .........  268 

16.  Story  of  Agni’s  flight  (continued)  ........  270 

17.  Story  of  Agni’s  flight  (concluded).  RV.  x.  54-57  .....  271 

18, 19.  Story  of  Subandhu  272 

20.  Detailed  account  of  RV.  x.  59,  60  . . . . . . . .275 

21.  Story  of  Subandhu  (concluded).  Deities  of  RV.  x.  61-66  . . . 276 

22.  Details  of  RV.  x.  63-66.  Deities  of  RV.  x.  67-72  .....  277 

23.  Detailed  account  of  RV.  x.  7 1 . 279 

24.  Details  of  RV.  x.  72-84.  Two  khilas  .......  280 

25.  The  Surya  hymn  : RV.  x.  85.  Three  forms  of  Usas  ....  282 

26.  Account  of  the  Surya  hymn  (continued)  .......  283 

27.  Derivation  of  Candramas.  Contents  of  RV.  x.  85.  20-30  . . . 284 

28.  Contents  of  RV.  x.  85.  31-43  ........  286 

29.  Remarks  on  the  Surya  hymn  (concluded)  ......  287 

30.  Deities  of  RV.  x.  89-93.  Story  of  Pururavas  and  UrvasI  . . . 289 

31.  Story  of  Pururavas  and  UrvasI  (concluded) 290 

32.  Deities  of  RV.  x.  96,  97.  Story  of  Devapi : RV.  x.  98  ....  292 

ADHYAYA  VIII. 

Deities  of  RV.  x.  98-191  (1-98).  Conclusion  (99-140). 

1.  Story  of  Devapi  (continued)  . . . . . . . . .294 

2.  Story  of  Devapi  (concluded).  Deities  of  RV.  x.  99-101  ....  294 

3.  Deities  of  RV.  x.  102,  103.  The  khila  of  Nakula  ....  296 

4.  Deities  of  RV.  x.  104,  105.  Bhutamsa  Kasyapa  : RV.  x.  106  . . 298 

5.  RV.  x.  107.  Story  of  Sarama  and  the  Panis:  RV.  x.  108  . . . 299 

6.  7.  Story  of  Sarama  and  the  Panis  ........  300 

8.  Deities  of  RV.  x.  109-120  .........  302 

9.  Deities  of  RV.  x.  1 21-12 9.  Three  khilas  ( namas  te  ; yam  Jcalpayanti 

no  ’rayah ; ayusyam)  .........  303 

10.  Deities  of  RV.  x.  130-137  .........  305 

11.  The  khila  ‘ Bhumih.’  The  deities  of  RV.  x.  138-142  ....  306 

12.  Deities  of  RV.  x.  143-154.  Two  khilas  (Medhasuktam  and  a sur  etu ) . 308 

13.  Deities  of  RV.  x.  1 55—1 59  .........  309 


XIV 


CONTENTS 


VARGA  PAGE 

14.  Deities  of  RY.  x.  160-164.  Khila  ( venas  tat  paiyat).  The  seer  Kapota 

Nairrta  . . . . . . . . . . . .310 

15.  Deities  of  RV.  x.  165-1 74.  Khila  (yenedam)  .....  312 

16.  Deities  of  RY.  x.  175-181  .........  313 

17.  Deities  of  RV.  x.  182-184.  Khila  (nejamesa)  .....  315 

18.  Remarks  on  the  khila  * Nejamesa.’  Deities  of  RV.  x.  185-188  . 316 

19.  Deities  of  RV.  x.  189,  190.  The  khila  ‘Samjnanam’  . . . 318 

20.  RV.  x.  191.  The  two  khilas  * Pradhvaranam,’  ‘ Nairhastyam.* 

MahanamnI  stanzas  .........  320 

21.  The  Mahanamnls  do  not  constitute  a hymn.  Remarks  on  the  Praisas, 

Kuntapa,  &c.  . . . . . . . . .321 

22.  Deities  of  Nivids,  Nigadas,  and  Metres  ......  324 

23.  Deities  of  Metres,  Vedas,  Vasatkara,  Svahakrtis.  The  tones  (Svaras)  . 325 

24.  Deities  of  the  tones  ..........  326 

25.  Deities  of  the  Prastava,  Udgltha,  Upadrava,  Pratihara,  Nidhana  . . 327 

26.  Various  deities  incidental  in  Vaisvadeva  hymns  ....  329 

27.  Remarks  about  deities  and  knowledge  of  them  .....  330 

28.  Importance  of  knowing  the  deities  .......  332 


ABBREVIATIONS 


The  symbols  designating  MSS.  are  explained  in  the  Introduction,  pp.  xi-xviii. 


AB. 

= Aitareya  Brahmana. 

AGS. 

=Asvalayana  Grhya  Sutra. 

Ars. 

= Arsanukramanl. 

AS'S. 

= A^valayana  &rauta  Sutra. 

AV. 

= Atharva-veda. 

BD. 

= Brhaddevata. 

JAOS. 

= Journal  of  the  American  Oriental  Society. 

JR  AS. 

= Journal  of  the  Royal  Asiatic  Society  of  Great  Britain  and  Ireland. 

KB. 

= Kausltaki  Brahmana. 

KZ. 

= Kuhn’s  Zeitschrift. 

M.M. 

= Max  Muller. 

n. 

= J^^ianjari. 

Nir. 

= Yaska’s  Nirukta. 

R. 

= Rajendralala  Mitra. 

r. 

= the  reading  in  Rajendralala  Mitra’s  text. 

RV. 

= Rg-veda. 

s. 

= Sadgurusisya. 

s. 

= Sfiyana. 

S. 

= Sarv&nukramani. 

SB. 

= Satapatha  Brahmana. 

TB. 

= Taittiriya  Brahmana. 

TS. 

= Taittiriya  Samhita. 

v.  r. 

= various  reading. 

VS. 

= Vajasaneyi  Samhita. 

ZDMG. 

= Zeitschrift  der  deutschen  morgenlandischen  Gesellschaft. 

BRHADDEVATA 


TRANSLATION  AND  NOTES 


1.  Importance  of  knowing  the  deities.  The  Vedic  Triad. 

1.  With  obeisance  to  the  seers  of  formulas,  I will,  in  the 
sequence  of  the  traditional  texta,  state  for  (all)  stanzas  the 
divinity  of  the  hymn,  the  stanza,  the  hemistich,  and  the  verse. 

1 bfkm1,  corrected  to  h,  rd  (Rgvidhana  i.  I.i  has 

Bhr3m\  r. 

a The  words  samamnayanupurvatah  occur  also  in  Rgvidhana  i.  1.2. 

2.  In  every  formula  one  should  know  the  divinity  with 
exactness ; for  he  who  knows  the  divinities  of  the  formulas, 
understands  their  object. 

ff  hm’rbk,  ff  rV.—  hndbfkn,  r3, 

r. With  the  words  ff  H!JI*^cp.  Sarvanukramanl,  Introduction  § i : 

; and  *l«rq  l *!|  i below,  viii.  31. 

3.  He  is  capable  of  giving  an  (authoritative)  opinion  ( vijha - 
payati)  as  to  their  (tad  = mantrandm)  intentions a which  were 
contained  ( hitan ) in  them  (tad)  at  the  time  when  the  formulas 
were  revealed  to  the  seers  (rsinam  mantradrstisu),  (and)  as  to 
the  correct  understanding  (of  them)  and  the  various  ceremonies 
(connected  with  them). 

rrf¥rTht  hm'b,  crf^T^  f,  fTffrri^.  k,  i2r4,  r.— 

hm1rfk,  b. 


a Cp.  Nirukta  vii.  3 : evatn  uccavacair  abhiprayair  rsinam  mantradrstayo  bhavanti. 

n.  b 


Introduction]  BRHADDEVATA  i.  4 — [2 

4.  For  no  one  without  really  having  correct  knowledge  of 
the  divinity  (addressed  in  the  formula),  attains  to  the  fruit  of 
customary  or  Yedic  ceremonies a. 

<?t  1 '1*|T«TT  Bhm'r3,  <?fl I «1  i r. — hm1fk,  ^ b,  no  particle  r. 

a Cp.  SarvanukramanT,  Introduction  § 1 : ‘for  without  this  knowledge,  srauta  and 

smarta  rites  cannot  be  accomplished.’  Cp.  also  below,  i.  21,  and  Rgvidhana  i.  2.  x. 

5.  The  first  group  of  these  (deities)  belongs  here  to  the  divinity 
Agni,  the  second  to  Vayu  or  Indra,  and  the  third  to  Surya  a. 

hm'r,  Syr  bfk. — ^ hm'rbfk,  $ rlr4. 

a Cp.  below,  i.  69 ; Nirukta  vii.  5 ; SarvanukramanT,  Introduction  i.  8. 

6.  Whatever  god  a seer  desiring  an  object  mentions,  let  that 
one,  it  is  said,  be  (the  god  of  the  formula)  a.  A formula  pre- 
dominantly praising  (a  god)  with  devotion,  is  addressed  to  that 
same  god. 

^ m1  b,  h d,  f f k r. — HrfSTT  h ml  r3  r4,  b f k r . — bf  k r,  h m 1 d. — 

The  end  of  the  varga  is  here  marked  by  ^ in  bm1,  not  in  hdfk. 

a Cp.  Nirukta  vii.  1 : ‘ the  formula  has  that  god  for  its  deity  to  whom  he  addresses 
praise  when  desiring  the  possession  of  an  object  which  he  wants.’ 

2.  Prayer  and  praise. 

7.  Praise  is  expressed  by  means  of  name,  form,  action,  and 
relationship,  but  prayer  by  means  of  objects  such  as  heaven,  long 
life,  wealth,  and  sonsa 

0 Cp.  Rgvidhana  i.  1.6. 

8.  The  stanzas  in  which  both  praise  and  prayer  appear,  are 
here  (in  the  Eg-veda)  but  few  ; still  fewer  than  these  are  those 
in  which  heaven  is  prayed  for. 

^JcZrrfW  hm1rb,  ^ f,  dr4. — hm'r, 

bfkr'r4. — WT.  r,  rTT  hfk,  rff  rTT  ^ b. 

9.  Every  one  of  us  ( sarvo  'yam)  recognizes  one  who  praises, 
(thinking)  ‘this  man  wants  something  from  me,’  and  (he  also 


3]  — i.  14,  15  TRANSLATION  AND  NOTES  [Introduction 

recognizes)  one  who  states  an  object,  (thinking)  ‘ he  praises,  (that 
is)  he  regards  me  as  one  having  (those)  objects  (to  bestow).’ 

hmlr,  bfk. 

10.  But  whether  the  seers  who  discern  the  truth  either  praise 
or  state  (an  object),  they  express  both  ; for  both  are  in  reality 
the  same. 

hndbfkr2,  r. — hm'r, 

bfkr2  f).  dr3(r4?). 

11.  When  the  name  of  a deity  is  mentioned  in  the  second 
person a in  a formula,  one  should  know  that  to  be  the  deity  in 
the  formula,  because  (that)  indication  is  there  ( sampada ). 

BhmV,  T^rcffl  r — rn%g  f^TRT^  hndbfk, 

r. — The  end  of  the  varga  is  here  marked  by  ^ in  bf,  not  in  hm'k. 

a Cp.  Nirukta  vii.  2 : pratyaksakrta  madhyamapurusayogas  tvam  iti  caitena  sarva- 
namna. 


3.  Different  kinds  of  hymns. 

12.  Therefore  one  familiar  with  (the)  application  (of  formulas) 
should  in  every  formula  carefully  observe  the  deity,  with  regard 
to  name,  and  the  multiplicity  of  the  designations  (of  deities). 

<J  |grTT  hr3fkr2,  $ ^rTT  bm\  rf^rTT0  r— ' “fJTVT^TT  hndrbfk,  °^TR  dr4. 

13.  The  complete  utterance  of  a seer  is  designated  a hymn 
{sukta),  in  which  the  deities  appear  in  one,  in  many,  (or)  in  two 
(formulas). 

pra  gf^hndrbk,  TTTf^Olr4.— trgsfgr^hm1!4,  xr^l 

bfkr,  TJWT  r1. — h has  on  the  margin  rTs[  ■*!  ^HRf^f 

wrs:  1 

14.  15.  A variety  arises  with  regard  to  the  deity,  the  author- 
ship, the  subject,  and  the  metre.  All  hymns  which  are  revealed 
as  the  praise  of  one  single  (seer,  constitute)  a seer’s  hymn  ( rsi - 
sukta) ; for  that  is  the  (aggregate)  hymn  of  that  seer.  In  so  far 


Introduction]  BRHADDEVATA  i.  16 — [4 


as  a subject  is  completed  (in  several  stanzas),  they  call  it  a 
subject-hymn  ( artha-sukta ). 

hm1  b f k r2,  r~ ^ ^ ^ B h r3  m\  WTVft  r. — ^ 

bfkrdh  (corrected  on  margin  in  b to  °f*rrfa),  (rTRR  STP^fcroyr4.— 

The  reading  of  15°^  in  the  text  is  that  of  Bbr3m’ ; instead  of  this  r reads 


b has  also  on  the  margin 

^ VI 


JTTRf  WHT*  I With  reference  to  15*^,  h has  on  the  margin  : <4 1 q rtj)  ^ I 
WrT  I 


16.  (The  stanzas)  which  have  a common  metre  are  called  a 
metre-hymn  ( chandah-sukta ).  Thus  one  should  here  recognize  the 
variety  of  hyn^ns  such  as  it  really  is. 

^T:^br2r3r6,'?n^bfm1,,?rr^  k,'?rrejr. — hdfm1,  r,-^: 

k,  rT?f^°  b. — Bh^m1,  %f^%rT^  r. — The  end  of  the  varga  is  here  marked 
by  $ in  bdmbfk. 


4.  Hymn  deities,  stanza  deities,  incidental  deities. 

17.  The  denominations  of  the  deities  in  the  formulas  are  of 
three  kinds  : such  as  belong  to  a (whole)  hymn a,  or  such  as  belong 
to  a stanza  (only),  as  well  as  such  as  are  incidental l>. 

hrb,  fk. — **  hndbf,  r.  k. 

B Cp.  Nirukta  vii.  13  and  x.  42.  b Cp.  Nirukta  i.  20  and  vii.  18. 

18.  (Names)  belonging  to  hymns  belong  to  (whole)  hymns, 
those  belonging  to  stanzas  belong  to  (single)  stanzas  (only).  In 
a formula  addressed  to  one  divinity  certain  other  (names)  are 
here  mentioned, 

*T3f«?T  ^ hm'r,  If  I bfk. — % hm’r,  b,  q ■<4^:  rTr4fkr2r5. — 

•*rrf^T  bm1rfk,  br4. — ^ BbmR3,  WJp*:  r. — 18^  = 41^ 

19.  either  because  they  belong  to  the  same  world  or  because 
they  are  associated  : these  are  incidental.  Hence  even  in  a hymn 
of  manifold  character,  there  may  belong  to  the  (whole)  hymn 

hndrbfk,  “TRiTTrifo  rVr®. 

20.  a deity : that  is,  (such)  a hymn  is  understood  to  be  one 


5]  — i.  23  TRANSLATION  AND  NOTES  [Introduction 

that  cannot  be  definitely  described  a.  When  a hymn  is  broken  up 
( bhinne ) b,  one  should  here  state  the  deity  from  (its)  characteristic 
mark  c. 

hmVbrV,  fkr2,  r. — ^TTTf^  fajrT:  ndrbfk,  f*R- 

hd.  No  various  reading  is  given  by  Rajendralala  Mitra. 

a This  perhaps  refers  to  hymns  of  an  indefinite  character  in  which  the  name  of  no 
deity  is  mentioned  (cp.  anadista-devata,  Nirukta  vii.  4),  but  the  deity  of  which,  as  a whole, 
is  Prajapati  (cp.  below,  vii.  16  ; Sarv.  x.  18;  Sieg,  Sagenstoffe,  p.  8).  b That  is,  when 
single  stanzas  of  it  are  ritually  applied,  the  deity  is  that  of  the  stanza : cp.  sukla-bheda- 
prayoge  in  SarvanukramapI  i.  139.  c Cp.  Sarvanukramani  l.c.  and  i.  94. 

21.  In  each  case  one  should  duly  connect  the  formulas  with 
the  rites  by  ascertaining  the  deity ; for  that  is  the  rite  which  is 
completely  successful a. 

*T*TRW  hm'r,  cTCTRW  bfk. — hrn’rb,  E°  fkr2. — The  end  of  the  varga 
is  here  marked  by  8 in  hm1bfk. 

* Cp.  i.  4,  where  the  same  thing  is  negatively  stated;  see  also  i.  118,  ii.  20,  viii.  124. 

5.  Origin  of  names. 

22.  a Because  the  praisers,  at  the  beginning  and  end  of  hymns, 
proclaim  the  occasion  b,  one  who  knows  formulas  should  here 
observe  the  deities  with  regard  to  their  name. 

*rrerr  bfkr2,  ^rrerreVr4,  ^nrRrrerr  hmV. — hbfkr, 
ff  m1,  r1  r4. 

a Text,  with  translation  and  notes,  of  the  following  passage  (22-33)  on  the  origin  of 
names  has  been  printed  by  me  in  Album-Kern  (Leiden,  1903),  pp.  334,  336. 

b That  is,  the  Eishis  often  mention  the  names  of  the  deities  especially  at  the  beginning 
and  the  end  of  a hymn,  together  with  some  reference  to  the  circumstances  connected  with 
their  laudation. 

23.  As  to  that,  indeed,  they  say : c from  how  many  actions 
does  a name  arise,  whether  of  Vedic  beings  or  any  other  (name 
occurring)  here  ? ’ a 

^TFTRir1,  f,  all  the  rest.  — TTbfkrV,  ^lindr. — 

dr4,  hm1rbk. 

B This  expression  is  equivalent  to  laukyanam  ; cp.  laukyandm  vaidikandm  va  above  (i.  4). 


Introduction]  BRHADDEVATA  i.  24 — [0 

24.  ‘From  nine,’  say  the  etymologists,  and  the  ancient  sages 
Madhuka,  Svetaketu,  and  Galava  think  so  too  : 

qTrcn:  all  MSS.  except  dr4,  which  have  tftTWB  • — hr3,  Bra1  dr4d  : 

I have  chosen  the  former  reading  against  the  balance  of  the  MS.  evidence,  because  it  is  the 
more  difficult,  because  the  plural  suits  the  construction  better,  because  h and  r3  are  the 
most  correct  of  the  MSS.,  and  because  is  very  easily  altered  to  as  is  proved 

by  the  fact  that  d,  which  is  a copy  of  h,  has  the  latter  reading. 

25.  ‘(viz.)  that  which  (comes)  from  abode,  action,  form,  luck, 
speech,  prayer,  from  accident,  as  well  as  addiction a and  ex- 
traction V 

hndrb,  f,  rVr6.— ?TOT- 

gwTwrw*m;bfk,  dr4,  ?wT^nwn'^ifi.hr,  cr^rr 

m1  (the  syllables  in  the  margin  being  meant  to  fill  the  lacuna).  Cp.  the  various 

readings  below,  i.  28. 

a I have  assumed  this  to  be  the  most  likely  meaning  from  the  use  of  upa-vas.  b Lit. 
‘ the  condition  of  being  the  descendant  ( ayana ) of  him  (amusya)., 

26.  With  regard  to  that  (question),  Yaska,  Gargya,  and  Itathi- 
tara  say,  ‘ from  four : from  prayer,  from  the  diversity  of  objects  a, 
from  speech,  and  from  action.’ 

hm1rbf,  kr2. — Between  and  rTTT^fk  insert  ^TmT^T 

evidently  copied  by  mistake  from  2,]nh.  — ^ I hndrb, 

fkr2r5  f),  V ^ dr4.  — The  end  of  the  varga  is  here 

marked  by  M in  bfdm1,  not  in  k. 

a Artha-vairUpya  here  corresponds  to  r upa  in  25. 


6.  Sannalra’s  view:  all  names  derived  from  action. 

27.  Saunaka,  however,  says  that  all  these  names  (come)  from 
action  : prayer  and  form  and  utterance  a,  all  arise  from  action. 

hrVndbfk,  3RMWT  r. — hr3br2r®,  r,  3TP? j fk. 

a Itiipa  here  corresponds  to  artha-vairiipya  and  vacya  to  vac  in  26. 

28.  Similarly,  even  that  (name)  which  (comes)  from  acci- 


7]  — i.  32  TRANSLATION  AND  NOTES  [Introduction 

dent a,  as  well  as  from  addiction  and  extraction,  is  simply  action : 
and  so  hear  (what)  the  reasons  (are). 

f^TTPcTTW  d r4.— 

izrrwrw  ^ krb,  ft^Tg^T^trni  ^ fk,  *prrwrw  dr4.—  ttot  an 

MSS.  except  b,  which  has  ^ m1  bfk,  7J  r,  ^ ^ hr3d. 

^r:  Bhndd.tg*:  r.  The  evidence  of  the  MSS.  is  so  strongly  in  favour  of  the  ungram- 
matical use  of  the  nom.  for  the  acc.,  that  I have  retained  it  as  an  original  inaccuracy  (due 
perhaps  to  the  metre).  The  Rgvidhana  has  instances  of  the  same  loose  usage  (i.  3.  4 ; iii. 
4.1).  (the  reading  apparently  of  dr4)  looks  too  much  like  a correction  (cp.  i.  46). 

a Yadrchayd  is  the  only  word  here  and  in  25  which  is  not  in  the  ablative,  probably 
owing  to  the  frequent  adverbial  use  of  the  instrumental  of  this  word.  The  corruption  japdt 
(for  ca  yat)  in  25  was  probably  due  to  yadrchayopavasanat  being  understood  by  the  copyist 
as  one  expression  and  the  consequent  necessity  of  making  up  the  number  nine  in  some 
other  way.  The  corruption  is  not  repeated  in  28  because  of  the  absence  of  this  necessity. 
Yadrchaya  (scil.  nama)  is  explained  below  (i.  30)  as  yddrchikam  nama. 


29.  Creatures  arise  from  action  ; from  action  (comes)  the  inter- 
course of  beings.  And  a being  comes  into  existence  somewhere  : 
it  is  produced  from  (its)  abode. 

irsrr:  hmfr.nwr  dbfkd.— *?i**fa:  hndrb.^pfa:  f(*rrcf*: 

kd),  ^ orrcTT  d. — all  MSS.  except  dr4,  which  have 

THk.Ti  hdd,  wfrrvft  fndr,  b,  dr4. 

30.  An  accidental  name  is  given  somewhere  or  other  : one 
should  know  that  that  also  is  here  (derived)  from  a comparison 
with  some  (form  of)  becoming. 

7J  hndr,  «TT*  fkr2,  *TR  *TW  dr5, 

*T*TTfb  favtari  b.-wwf<^  hmWr6,  bfkr2,  r. 

31.  For  there  is  no  (form  of)  becoming  unconnected  with 
action,  nor  is  any  name  meaningless.  Names  have  no  other  source 
than  becoming ; therefore  they  are  all  derived  from  action. 

«T  *T*Tf%  hndr,  * *T*TTf  b,  rl  f.  <TWT*Tf  kr2. — The  end  of  the  varga 

is  here  marked  by  $ in  hd,  by  in  fk,  not  at  all  in  bm1. 

7.  Auspicious  names.  Different  kinds  of  formulas. 

32.  A name  which  is  formed  from  luck  and  from  addiction 


Introduction]  BRHADDEVATA  i.  33 — [8 

simply  becomes  a prayer : from  (words  expressing)  luck,  such  as 
svasti  (welfare), 

hndbfk,  *TrT  r.— °^RTf  hndr,  “cRR  ^ b,  ^ ddfkr2  (x^f). — 

q m1  rfk,  ff  hb.  — ^WT^TWTf^f  hndbkrV, 

if  corrected  to  f,  ^ r,  W^TT%  ^ dr4. 

33.  names  of  beings,  even  the  well-known  ones,  are  formed  on 
the  principle,  ‘ how,  pray,  could  this  man,  with  such  a contemptible 
name,  live  long  here  ? ’ a 

hm’rb,  ^ ^f^r!0  f,  ^rf%Tfafairl0  kr2. — ^ bfkr,  ’Sfft  hr4. — 
faf^TTRifa  hm1rfk,  f%[f^cTRl]fa  b,  faf^TTRlfil  dr4. 

a That  is,  even  ordinary  names  are  based  on  the  principle  of  avoiding  what  is  in- 
auspicious. Cp.  Nirukta  i.  20,  where  hu  in  ku-cara  is  interpreted  as  kutsita  if  the  word  is 
an  epithet  of  ‘ beast  ’ ( mrga ),  but  not  if  it  applies  to  a god. 

34.  The  formulas  which  have  been  seen  by  the  seers  of  such, 
may  be  of  various  sorts  both  with  respect  to  the  (kind  of)  praise 
and  to  the  (degree  of)  majesty  (arising)  from  the  prominence  of 
a deity’s  nature. 

% Bhm1  r3,  % r.  — ffa  hr,  bfk.  — hr3fr2r7,  WT^T 

Trnir'T:  ndk,  wnnVnnaH:  b,  r. 

35.  Praise  (47) a,  laudation  (48),  blame  (49),  doubt  (51),  plaint 
(50),  desire  (53),  prayer  (50),  boasting  (51),  request  (49),  question 
(50),  summons  (57),  enigma  (57), 

M4(V^«ihT  ndr3r2,  k,  hdbfr:  cp.  the  various  readings 

>n  57- 

“ The  figures  in  35-39  refer  to  the  s'lokas  below  which  exemplify  these  categories. 
Cp.  Nirukta  vii.  3,  where  examples  of  praise  ( stuti ),  prayer  (a/«'s),  narration  ( dcikhyasa ), 
plaint  ( paridevana ),  blame  (ninda),  and  laudation  ( praiamsa ) are  given. 


36.  commission  (51),  injunction  (52),  vaunt  (53),  lament a (53), 
narration  (58),  conversation  (52),  purifying  narrativeb  (53). 

a Corresponding  to  this  ( vilapitam ) we  have  vilapa  in  53.  b Simply  akhydna 

in  53. — Tho  end  of  the  varga  is  here  marked  by  'O  in  m’dfk,  not  in  b. 


9] 


— i.  41  TRANSLATION  AND  NOTES  [Introduction 


8.  Different  kinds  of  formulas  and  modes  of  expression. 

37.  Lascivious  verses  (55),  obeisance  (54),  obstacle  (55),  resolve 
(55),  prattle  (55),  reply  (50) ; 

1 4>  f k r,  b,  b ml r? (CP-  the  various  readings 

in  55)-~  ^ hm'rV,  ^ «TPR  ^ r,  TTfpfTT^i  ^ *TT*T 

^ bfk. 


38.  prohibition  and  admonition  (52),  intoxication  and  denial 
(56,  57),  and  what  is  called  invitation  (56),  agitation  (56),  and 
wonder  (57) ; 


hndrfk,  b. — ^ f hm'rV,  f b,  ^ ^ k,  ^ ^ f f, 

'EJ  r. — 0 hm1,  bfkr  (cp.  various  readings  in  56). 

*TR  r. 


^ Bhndr3, 


39.  abuse  (48),  eulogy a,  invective  (49),  curse b (49,  58);  pre- 
position, particle,  noun,  and  verb0; 

h m1  r3  b r7,  fk. — f>T^0  h r3  m1  r7(f  ?),  f>T^0  k r2,  f^T^°  r. — 

hbfk,  r. — ^ipiff  hm1rb,  !3WT  rVfkr3. — hbfk,  fvtWTg  dr4. 

a No  example  of  this  category  ( abhistava ) is  given  below,  perhaps  because  of  its 
practical  identity  with  praise  (stuti).  b See  below  (47-58),  where  examples  of  all  these 
thirty-five  modes  of  expression  are  given  (excepting  abhistava).  0 These  four  grammatical 
categories  are  discussed  below  (i.  42-45  and  ii.  89-98). 


40.  past,  present a,  and  future;  masculine,  feminine,  neuter  b: 
of  such  a nature  are  the  formulas  in  all  the  Vedas  everywhere. 

»Tf^pzj  Vf  hmak,  Hf^TZTW  f,  br. — MSS. — W\  ^ hm1r3br7, 

fk,  r.  — *php  Bhr3  m1,  r, 

Wtt:  r4. 

a Bhavya  here  meaning  ‘present,’  in  i.  61  means  ‘future.’  b Cp.  below,  ii.  96. 

41.  Stanzas,  hemistichs,  and  verses  are  for  the  purpose  of 
setting  forth  the  object  of  (their)  utterances ; moreover,  in  Brah- 
mana  and  ritual  ( Jcalpa ) some  (of  these  stanzas  &c.)  here  are  quoted. 

*rrwf^|»r  i^Nrr  h m1  b f k d d,  fM^rrsffcrrr. — vNtt:  iWr,  vHbfk-.— 

srrw%  ^ ^ ^rrfMf^hmLbfk,  f^vfr  ^ ^ ^ ^ 

. — The  end  of  the  varga  is  here  marked  by  H in  hndbfk. 

n.  c 


Introduction] 


BBHADDE V AT  A i.  42— 


[10 


9.  Definition  of  noun  and  verb. 

42 a.  The  uttered  sound  by  which  we  here  apprehend  a sub- 
stantive, when  connected  in  the  (correct)  disposition  of  syllables, 
the  wise  call  ‘ noun  ’ (name). 

rb  k,  h m1  f.  — rfk. — fT^T0  hm1  b,<T^T^° 

fkr. — 42-45  are  omitted  in  dr4. 

a The  text  and  translation,  with  notes,  of  42-45  have  been  printed  in  Album-Kern, 
pp.  334  and  337. 


43.  That  in  which  eight  inflexions  are  employed  in  various 
senses,  sages  call  a noun,  when  there  is  a distinction  of  number 
and  gender. 

hr3 dm1,  fkr. 

44.  That  notion  which,  connected  with  many  actions,  becoming 
a later  from  an  earlier a,  (and  yet  being)  but  one,  is  effected  by 
the  development  of  the  action,  they  call  by  the  term  ‘ verb.’ 

fa^rrfJTfajfTT^  mb,  f,  fwfHfaf  tT^^T  h, 

ffWSH  bfk. — fW  m1bfkr,  f*TfT  h. 

a That  is,  which  expresses  sequence  of  time  : the  expression  is  taken  fromNiruktai.  1. 


45.  When  there  is  a becoming  which  arises  from  the  develop- 
ment of  an  action,  and  which  is  designated  by  a term  with  a 
primary  suffix,  and  which  is  joined  with  number,  inflexion  (or) 
indeclinable  form  ( avyayo ),  and  gender,  then  it  is  to  be  regarded 
as  a substantive  ( dravya ). 

f^rrfHf^ff%°  mxrfb,  h. — hnflfr,  Sf^nT- 

^ filfaff  rft  b. — •fowl*!*!0  hm'r,  fsrefW^TO0  f k b.  The  end  of  the  varga  is  here 
marked  by  Q.  in  hm1bfk. 


10.  Examples  of  different  kinds  of  formulas. 

46.  Hear  now,  in  succession,  how  the  seers  formerly  with  terms 
of  different  kinds  saw  their  various  utterances  here. 

hr3r4m1bfkr2,  fafaWlfa  r. 

47.  By  means  of  (attributing)  beautiful  form  and  so  forth, 
praise  (35)  is  pronounced ; similarly  prayer  by  (such  terms  as) 
heaven  and  so  forth.  The  utterances  which  are  different  from 
these  may  also  be  of  many  kinds. 

Tfr^iT  hr1  r3br2ml,  Tf\Wl  fk,  r. 


11]  — i.  52  TRANSLATION  AND  NOTES  [Introduction 

48.  In  the  formula  ‘ Citra  indeed  ’ ( citra  it : viii.  21.  18)  Sobhari’s 
praise  of  the  liberal  giver  is  a laudation  (35).  (Formulas)  expres- 
sive of  abuse  (39)  appear : (e.  g.  the  formula)  ‘ and  thy  mother  ’ 

( mdta  ca)a  reviles. 

^ h m1  r b,  r 1 r4,  r3f  k. — TORT  h m1  r b f k,  W r 1 r4. — 

in1,  hr, sfcn;  b,  f kr2.—  hm1  r,  *TTcn  fkr1  r2r6. 

a VS.  xxiii.  25;  TS.  vii.  4.  193 ; S'B.  xiii.  v.  2r> ; TB.  iii.  9.  74  ; AS'S.  x.  8.  10. 

49.  The  stanza  ‘ vain  food  ’ (mogham  annam : x.  1 1 7.  6)  is 
blame  (35),  while  the  stanza  ‘who  me’  ( yo  md:  vii.  104.  16)  is  a 
curse  (39).  ‘What,  wondrous  Indra’  ( yad  indra  citra:  v.  39.  1) 
is  a request  (35),  while  in  the  stanza  ‘over  this  world’  ( abhldam : 
x.  48.  7)  there  is  invective  (39)  ; 

*fraTTi=j  lim’r,  ^ b,  f,  kr2.  — f^T 

hm1br,  fd^T  fkr2. 

50.  ‘May  wind  waft  hither’  ( vata  a vatu : x.  186.  1)  is  a 
prayer  (35) ; ‘staves’  ( dandah : vii.  35.  6)  is  plaint  (35),  while  the 
two  stanzas  ‘I  ask  thee’  ( prchami  tva : i.  164.  34,  35)  are 
respectively  question  (35)  and  reply  (37). 

^T^fTThmLbfkr2!6,  ^Wf^r4. — hm’rb,  fkr2r4i6. — The 

end  of  the  varga  is  here  marked  by  SO  in  hbf  km1. 

11.  Examples  of  different  kinds  of  formulas  (continued). 

51.  ‘What  was  below’  (adhah  svid  aslt:  x.  129.  5)  is  doubt 
(35);  ‘I  was  Manu’  ( aham  manuli:  iv.  26.  1)  would  be  boasting 

(35) ;  in  the  (stanza)  ‘this  our  sacrifice’  ( imam  no  yajnam : 
iii.  21.  1)  the  (first)  verse  is  called  commission  (36). 

-wtfm  hm1rbfk,  dr4. — 3tR*TT  hm1  r,  ddbfk,  cfi^TT  r5. — 

hndrbfk,  'STt+i  dr4. 

t 

52.  ‘Here  let  him  say’  (iha  bravltu:  i.  164.  7)  is  injunction 

(36) ;  the  stanza  ‘clasp  me  tightly’  (upopa  me:  i.  126.  7)  is  con- 
versation (36) ; but  ‘ not  with  dice  ’ ( aksair  md  : x.  34.  13)  in  the 
praise  of  dice  a is  prohibition  and  admonition  (38). 

WTO  bfkr,  WTO  hm1,  WR  dr3r4. — ^5pfR  ^hr3mT  B,  ^ r. — irfTT- 

hm1  rbf  k,  r4r5. 

a That  is,  in  the  dice-hymn,  x.  34. 


Introduction] 


BRHADDEYATA  i.  53—  [12 

53.  ‘Ho,  wife’  (haye  jaye : x.  95.  1)  is  narrative1  (36);  ‘of 
the  reed  to  me  ’ (nadasya  ma : i.  1 79.  4)  would  be  lamentation 
(36)  b ; ‘ without  a husband  ’ ( avlram  : x.  86.  9)  is  a vaunt  (36) 
about  oneself,  while  ‘the  lover’ c ( sudevah : x.  95.  14,  expresses) 
desire  (35). 

^T«thr3r2r7bfkm1  (no  visarga  bfkm1),  fq<!l  r. — br3 

r4m1bfk r2,  W^r. 

a Akhyana  here  corresponds  to  pavitrakhyana  in  36.  b Vilapa  here  corresponds 

to  vilapitam  in  36 ; the  latter  expression  is  also  used  in  Nirukta  v.  2 with  reference  to  the 
above  passage  (i.  179.  4).  0 In  Nirukta  vii.  3 this  passage  is,  however,  described  as 

plaint  ( paridevana ). 


54.  Obeisance  (37,  is  expressed)  in  (the  formula  of)  Sunahsepa, 
‘ Obeisance  to  thee,  Lightning  ’ ( namas  te  astu  vidyute  : AV.  i. 
13.  i)a;  but  when  one  resolves  what  is  expressed  (with  the  words) 
‘ I will  be  equal  ’ (tulyo  ’ ham  syam ) b, 

mb,  b,  r5,  f,  kr2,  (°fr)  ^ 

rTr4. — ^TTrl.hm1rfk,  rj<^Tt  l^b. — Instead  of  54° d,  as  given  in  the  text 

according  to  hndrbfk,  a totally  different  line  occurs  in  r1 : ^TT 

4 the  first  pada  of  which  is  the  pratika  of  a khila  mentioned  below  (viii.  45). 

a Cp.  below,  viii.  44  ; Meyer,  Rgvidhana  xxiii,  xxvii.  b The  author  here  seems 

to  have  been  unable  to  quote  an  example  of  samkalpa,  and  to  have  contented  himself  with 
giving  only  a definition  of  its  meaning. 


55.  (there  is)  resolve  (37);  ‘what,  Indra,  I’  ( yad  indraham : 
viii.  14.  1,  AY.  xx.  27.  1)  is  the  prattle  (37)  of  Aita6aa;  ‘the 
harlot’  ( malianagnl : AY.  xx.  136.  5)  would  be  a lascivious  verse 
(37);  ‘bang!’  ( bhuk : AY.  xx.  135.  1—3) b,  again,  (expresses)  an 
obstacle  (37). 

#CTW  m1  hfk,  br. — W.  BhmV,  g:  r. — hndrfk,  R^TWRH0 

b. — ^TT^hm1,  Wffkr2,  <JTT  b,  $ r. — hdf,  TTfTT^T^ft  kr2,  HfTrfTVt  bm'r 
(cp.  above,  37). — JjfacHfxi  m'hr3^  kr2,  br7,  r. — The  end 

of  the  varga  is  hero  marked  by  in  hdm’f,  not  in  bk. 


a See  Aitareya  Brahmana  vi.  33. 1,  and  Sayana’s  comment  in  Aufrecht’s  edition  ; also 
Ilaug,  vol.  ii,  p.  434.  b Cp.  AB.  vi.  33.  19,  Ilaug,  vol.  ii,  p.  435. 


13] 


i.  58  TRANSLATION  AND  NOTES  [Introduction 


12.  Further  examples  of  different  kinds  of  formulas. 

56.  ‘Well,  I’  ( hantaham : x.  119.  9),  this  (formula)  is  intoxi- 
cation (38) ; ‘ not  our  own  ’ ( na  sa  svah  : vii.  86.  6)  is  denial  (38) ; 
‘O  Indra-Kutsa’  (indrakutsa:  v.  31.  9)  is  invitation  (38);  ‘I 
discern  not’  (na  vijanami : i.  164.  37)  is  agitation  (38). 

h in1  r,  b.  inTT^^I  fkr2. — *T  * ^ hmVf,  kr2, 

r,  omitted  in  b. — bhr3m\  f,  k,  r2,  r. — 

*rsn;:  hrm1,  fk. — 56° d and  57° h are  omitted  in  b. 

57.  ‘Let  the  invoker  worship’  (hotd  yahsat : i.  139.  10)  is  a 
summons  (35);  ‘who,  to-day’  (ho  adya : i.  84.  16  or  iv.  25.  1)  is 
wonder  (38);  ‘to  his  brother  not’  (na  jamaye  : iii.  31.  2)a — this 
(stanza)  is  denial  (38)  ; (there  is)  an  enigma  (35)  which  begins 
‘outstretched’  ( vitatau : AV.  xx.  133.  i-6)b. 

r4,  r,  r3,  hd,  b, 

^rm^T^tfkr2,  m1. — hdndbfk,  r. — JIcrf^iT  hr3kr2, 

f^[=fiT  fbm1dr  (cp.  35). 

a Cp.  below,  iv.  in.  If  the  reading  adopted  in  the  text  is  the  right  one  ( jamaye 
’pahnavo  na),  the  transposition  of  the  negative  is  remarkable,  and  we  have  thus  two  examples 
of  apahnava  and  none  of  abhistava : see  note  on  i.  39.  b The  Sandhi  of  vitatadi 

adds  a second  irregularity  to  this  line. 

58.  ‘Death  was  not’  (na  mrtyur  dsit : x.  129.  2) — this  (stanza) 
they  pronounce  to  be  narration  (36) a ; ‘ may  they  be  childless  ’ 
(aprajah  santu : i.  25.  5°)  is  a curse  (39) b,  while  ‘blessed’  (bha- 
dram  : i.  89.  8)  is  a prayer  c in  Gotama  d. 

JTjj^lhdm1^  <vs(*^bfkr2. — ml,  <1 1<1*)  lib  fkr2.  The  author  of  1. 89.  8 ( bha - 
dram,  karnebhih)  is  Gotama,  that  of  iv.  11. 7 ( bhadram  te  ague)  is  Vamadeva  Gautama.  The 
former  must  be  meant  because  it  (and  not  the  latter)  is  a good  example  of  a prayer,  and 
a seer  would  not  be  referred  to  by  his  patronymic  when  the  latter  belongs  to  two  seers 
(Vamadeva  and  Nodhas),  and  the  context  does  not  show  which  is  meant.  I have,  more- 
over, preferred  the  reading  as  seers  are  regularly  referred  to  thus  in  the  locative 

(cp.  i.  54,  ii.  129-131),  not,  e.g.  as  in  the  hymn  of  Gotama’  (but  in  iii. 

36).  (In  ii.  129  hbm1  have  all  wrongly  for  j cp.  also  critical  note  on  ii.  46.) 

a The  same  term  is  used  to  describe  the  same  stanza  in  Nirukta  vii.  3.  b ‘ Curse  ’ 
(39)  is  twice  exemplified,  once  as  sapa  (49),  and  once  (57)  as  abhis'apa.  c This  is 

the  second  example  of  atis  (35).  Apahnava  in  i.  57  (note  a)  would  therefore  not  stand 
alone  as  exemplified  twice.  d The  author  of  i.  89. 


Introduction] 


BRHADDEVATA  i.  59— 


[14 


59.  Much  else  of  this  kind  can  be  found,  and  can  in  accordance 
with  the  application  (pray ogatas)  of  these  (formulas)  be  stated  to 
be  such,  when  contained  in  stanzas,  (whole)  hymns,  and  hemistichs. 

^tftfSRhmVbfkrV,  — 3T^JTrF^hm1rfk)  rf^b. 

60.  These  contents  (vdkydrthdh)  of  the  formulas  are  properly 
connected  with  the  deity  belonging  to  the  hymn ; but  the  praise 
in  this  case  is  a matter  of  inference a. 

°<TT  ^WrfMfahm1  bfr,  °rTT  ^WTf^rRr1  r4,  °rTT  kr2.— 

hm'rb,  *T*£Er?t  fkr2. — c^TT0  hndrb,  cRT°  r4,  "SIT*!0  f,  °?TT  "STT*J°  kr2. — The  end 

of  the  varga  is  here  marked  by  ^ in  hdbf,  and  by  ^ in  k,  not  at  all  in  m1. 

a These  various  forms  of  statement  in  reality  imply  praise  of  the  deity  with  which 
they  are  connected. 

13.  The  Sun  and  Prajapati  as  the  source  of  all. 

61.  Of  what  is  and  has  been  and  is  to  bea,  and  of  what  moves 
and  is  stationary, — of  all  this  some  regard  the  Sun  alone  to  be 
the  origin  and  the  cause  of  dissolution. 

hr3m1bfkr2r7  read  6ia6  as  in  the  text ; r has 

a Bhavya  is  used  above  (i.  40)  in  the  sense  of  ‘ present.’ 

62.  Both  of  what  is  not  and  what  is,  this  source  is  (really) 
Prajapati,  as  (being)  this  eternal  Brahma  which  is  at  once  imperish- 
able (aksaram)  and  the  object  of  speech  (vacyam) a. 

TPTT  hmh'bfk,  TJtfTr1. — ^ Bhr3m\  (?^r. — ^ hdrWb,  ’q  r5r7, 

^ TR  f,  k,  xTTSTEi  r. 

a That  is,  Prajapati  is  a form  of  the  supreme  Brahma,  which  alone  is  eternal  ( nitya ) 
and,  though  transcending  thought  and  speech,  can  be  directly  expressed  ( vacya ) in  the 
Vedantist  formula  (cp.  Vedantasiira,  § 144,  and  introductory  stanza,  ed.  Bohtlingk). 

63.  He  (the  Sun),  having  divided  himself  into  three,  abides 
in  these  worlds,  causing  all  the  gods  in  due  order  to  rest  in 
his  rays. 

hr3i»7bfkr2r7,  r.— hm’r,  b,  f. 

64.  This  (being)  which,  in  the  form  of  fire,  abides  in  three  forms 
(tridhd)  in  the  worlds  that  have  come  into  being,  the  seers  adore 
with  songs  as  manifested  under  three  names. 


15]  — i.  69  TRANSLATION  AND  NOTES  [Introduction 

hdr,  in1,  T&t  ^ b,  TT^  f,  k,  dr4.— 

hndrbfk,  rVr7. 

65.  For  he  abides,  glowing,  in  the  interior  of  every  being,  and, 
with  sacrificial  litter  spread,  they  adore  him  in  the  invocation 
as  having  three  abodes. 

f|T  hm'rV,  ^ bfkr2,  ^ r. — The  end  of  the  varga  is  here  marked  by 

in  bfkndhd. 

14.  The  three  forms  of  Agni. 

66.  Here  (on  earth)  he  is  by  priests  called  Agni  Pavamana, 
(in  the)  middle  (sphere),  Agni  Yanaspatia,  but  in  that  (celestial) 
world,  Agni  $ucib. 

hndrbfk,  q^TTWTfaT  r1  r4.— 1 Bhr8nd, 
r m1r8i,i,1  f,  °1N  hd,  bkr. 

a Agni  is  called  Vanaspati  in  AV.  v.  24.  2 : cp.  St.  Petersburg  Dictionary  sub  voce. 
b Pavamana,  Suci,  Pavaka  are  the  three  names  in  TS.  ii.  2.  42,  and  in  the  Puranas  (see 
St.  Petersburg  Diet.).  Cp.  the  names  of  Agni’s  brothers  below  (vii.  6i). 

67.  In  this  world  he  is  extolled  by  seers  with  praises  as  being 
Agni,  in  the  middle  (world)  he  is  praised  as  Jatavedas,  in  heaven 
he  is  praised  as  Vaisvanara a. 

drVbfk,  tferB  hndr. — WTrW^r:  r,  hdndbfk. 

a The  triad  Agni,  Jatavedas,  Yais'vanara  is  placed  at  the  head  of  the  Daivatakanda 
of  the  Naighantuka.  Yaska,  in  Nirukta  vii.  23,  states  that  ancient  ritualists  took  Agni 
"Vaisvanara  to  be  the  sun,  while  Sakapuni  considered  him  to  be  the  terrestrial  Agni. 
With  the  latter  view  Yaska  substantially  agrees  in  Nirukta  vii.  31.  Cp.  below,  ii.  17. 

68.  Because,  taking  up  fluids  with  his  rays,  accompanied  by 
Vayu,  he  rains  upon  the  world,  he  is  termed  ‘ Indra.’ 

°*j  ^ hndrbfk,  dr4. — * WH:  hndrbfk,  g ^ dr4. 

69.  Agni  in  this  (world),  Indra  and  Vayu  in  the  middle,  Surya 
in  heaven,  are  here  to  be  recognized  as  the  three  deities  a. 

JTSfcft  hdm1,  bfkr. — ^ hndrfk,  b. 

a Cp.  tisra  eva  devatdh  &c.  in  Nirukta  vii.  5,  and  SarvanukramanT,  Introduction  ii.  8 
(with  Sadgurusisya’s  comment). 


Introduction] 


BRHADDEVATA  i.  70— 


[16 

70.  Owing  to  the  majesty a of  these  (deities)  different  names 
are  applied  (to  each  of  them) ; (the  diversity  of  names)  here 
appears  in  this  and  that  (sphere)  according  to  the  division  of  then- 
respective  spheres. 

rTrTft  hndr,  THT  fk,7TW  b. — ipf  fWt  h r3  m1  b r5  d, 7T^  f, 

k,  7R  r.— The  end  of  the  varga  is  here  marked  by  in  hdbndfk. 

a Cp.  Nirukta  vii.  5 : tasam  mahabhagyad  eJcaikasya  api  bahuni  namadheyani  bhavanti. 


15.  The  Triad  and  the  Atman.  Three  forms  of  Vac. 

71.  This  is  a manifestation  of  their  power  ( vibhuti ),  that  their 
names  are  various.  The  poets,  however,  in  their  formulas  say 
that  these  (deities)  have  a mutual  origin  ( anyonyayonita ) a. 

«rr?rrf^f  hfr,  vronft  k,  wr*rrf%  b. — 

hm’br,  o^TrTT^fkr2. 

“ Cp.  my  Vedic  Mythology,  p.  16.  In  Nirukta  vii.  4 the  gods  are  itaretarojanmanab. 

72.  These  deities  are  designated  by  different  names  according 
to  their  sphere.  Some  speak  of  them  thus  as  belonging  to  ( bhakta ) 
that  (sphere),  and  chiefly  concerned  with  it. 

vf^vnsrr  ndrbfk,  vfTrewr  hd,  Htyuq  r1. — <r^arn^°  hndfkr, 
b.— cTT:  hndrbfk,  <J  dr4,  rTC  r6. 

73.  The  Soul  ( atmd ) is  alla  that  is  proclaimed  to  be  an 
attribute  ( bhaJcti )b  of  those  three  chief  lords  of  the  world  who 
have  been  separately  mentioned  above. 

gWT  bm1  fr,  0%(prr  kr2,  °3ftWT : r4,  b. — 

hm1rfk,  ^faiTlT0  b,  rV.  — hm’rbfk, 

dr4. 

0 Cp.  Nirukta  vii.  4 : atma  sarvam  devasya.  b Cp.  Durga  on  Nirukta,  Bibliotheca 
Indica  edition,  vol.  iii,  pp.  in  and  392,  last  line. 

74.  They  say  that  it  is  the  energy  (of  the  Soul)  which  is  the 
weapon  and  the  vehicle  a of  any  (god). 

Similarly  (they  say)  that  Speech  (Vac)  is  praised  separately 


17]  — i.  78  TRANSLATION  AND  NOTES  [Introduction 

as  this  (terrestrial)  one,  as  connected  with  Indra  (in  the  middle 
sphere),  and  as  celestial. 

r(4),  nd,  hd,  Tterft  trtct:  r3, 

TRRTT  f,  wn m:  (°*^b)  bdr6,  kr2. — -ms  ^Bhr3,  fT?t  r. 

“ See  Nirukta  vii.  4:  atmaivaisatn  ratho  bhavati . . .atmaywlham.  Cp.  BD.  iii.  85;  iv.  143. 

75.  In  all  those  praises  which  are  addressed  to  many  deities, 
and  in  those  joint  praises  which  are  in  the  dual,  the  (three)  lords 
(of  the  world)  are  predominant. 

5I5?^r!T  **J7Rfr  kr2,  ^JT^nTRn:  rd,  Inn1  bf.  The 

MS.  evidence  is  in  favour  of  a pada  of  nine  syllables  (cp.  ii.  25  and  viii.  62).  -W- 
hm1  r3r5rTf  («*j!°  f).  fl^TTTrRI^  kr2,  b,  r. — 

|*lq  hrb,  m1fkr2r3r®. — The  end  of  the  varga  is  here  marked  by  44  in 

hdbf,  not  in  m1k. 


16.  The  chief  deity  of  a hymn. 

76.  In  bringing  out  ( sampadayan ) the  sphere,  the  names,  and 
the  attributes  ( bhaktlh ) of  a deity  in  each  praise,  one  should  here 
observe  every  possible  means  of  doing  so  (sampadam). 

^nrnrr:  mb,  °crraT  ^?fr  hdbfk. 

77.  All  who  are  praised  with  the  attributes  ( bhakti ) of  Agni, 
one  should  sum  up  ( samapayet ) in  Agni,  and  what  has  the 
attributes  of  Indra,  in  Indra,  and  what  is  attached  to  Surya, 
in  Surya. 

^TT-RT^^Rthdm1,  ^ rTRt  ^ «TT  ^TWJ),  *pTc^RJk,  ^ 

r1. — rT%f(  hdm1fk,  rf^  b,  r,  dr4. 

78.  That  deity  to  whom  the  oblation  is  offered,  and  to  whom 
the  hymn  belongs a,  will  there  be  the  chief  object  (of  praise), 
not  (the  deity)  who  is  praised  incidentally. 

fowl  hr4  m1  (cp.  Nirukta  vii.  18),  rbfk. — hrbf,  ^1%  kr4. — 

^ hm1bfk,  g r. — IN  rR  hrbfk,  rRC  dr4. — hmb,  R fk,  <RT  b, 

dr4.  — Wtbrfk,  b,  dr4.  — hdndf,  *TT  ^TIT  b,  *TT  k,  HT I 

^rn:  r. 

a Cp.  Nirukta  vii.  18  : gas  tu  suktam  bhajate,  yasmai  havir  nirupyale. 


II. 


D 


Introduction]  BRHADDE  V AT  A i.  79 — [18 

79.  Thus  the  rule  about  these  three  (gods)  has  been  stated 
in  a general  way.  But  after  it  has  thus  been  stated  in  general, 
the  list  (of  the  gods  is  as  follows)  in  detail. 

hndrbfk,  dr4. — T^mT^hndrbf,  T^TF^kr3. — Wf%^gH^hm1rb 

fk,  TOR 

80.  For  the  detailed  account  of  the  names  of  each  must 
necessarily  be  known,  since  it  is  impossible  to  know  the  formulas 
without  cognisance  of  the  names a. 

«U«*i  ndbdr5,  hrfk,  •TWJ  r4.  — f. — The  end  of  the  varga  is 

here  marked  by  ^ in  hdbm1,  not  in  fk. 

a Cp.  above,  i.  2,  4. 


17.  Names  of  deities  enumerated. 

81.  Even  unembodied  beings,  the  great  sages,  the  seers,  have 
also  lauded  as  deities  here,  to  the  best  of  their  ability,  in  their 
various  praises : 

hrfk,  *TFTRJ°  b. — dr4,  ^ rbfk,  ^rTT  ^ hd.— 8ic<J  is 

the  reading  of  hdrfk;  gg ^ 7TRJ  m b. 

82.  (the  seers)  by  whom  Agni,  Indra,  Soma,  Vayu,  Surya, 
Brhaspati,  the  Moon,  Visnu,  Parjanya,  Pusan,  the  Bbhus,  the 
Alvins, 

rbf,  wrfar k,  r4,  hdm1.— gar  hdr,  ^rr 

f,  gyT  k,  l^T  b,  dr4. 

83.  the  Two  Worlds,  the  divine  Maruts,  Earth,  the  Waters,  Praja- 
pati,  and  the  divine  Mitra-Varuna,  separately,  and  both  together, 

^ m7  br,  ff  h d,  fq  fk.  — ^ f kr,  ^ b,  m1,  ^ 

hd. — hbrfk,  <TT  m1. 

84.  the  All-gods,  Savitr,  Tvastr  (who  is)  regarded  as  the 
fashioner  of  forms,  the  Steed,  Food,  Priests,  the  Bolt,  the  Pressing- 
stones,  (all  these  deities)  furnished  with  cars, 

hrfk,  b,  gra:  r4. — bfk,  b,  °^rgrr:  r,  r4. 


19]  — i.  90  TKANSLATION  AND  NOTES  [Introduction 

85.  are  praised  separately  in  their  various  hymns  and  stanzas 
by  their  names  : these  (names)  of  theirs  in  their  respective  praises 
I will  declare  in  order. 

hrbfk,  . — The  end  of  the  varga  is  here  marked  by  in 

hdbfm1,  not  k. 

18.  Characteristics  of  hymns  to  Agni,  Indra -Vayn,  and  Sdrya. 

86.  One  should  determine  a formula  to  be  addressed  to  Agni 
when  distinguished  by  the  characteristic  marks  of  Agni,  which  on 
the  one  hand  consist  chiefly  of  the  five  oblations  ( havispahkti ),  and 
on  the  other  (are)  simple  invocations  by  name. 

hr8r4m\  fk,  ffwfw:  b,  r. 

87.  A formula  addressed  to  Indra  is  distinguished  by  the 
characteristic  marks  of  Vayu  as  well  as  of  Indra,  and  by 
denominations  of  the  bolt,  by  mighty  activity  a,  and  by  might. 

hndrbf,  k,  5rf^r4.  — hndrbfk,  r1  r4. — 

hndrf,  bk. — hmbf,  k,  b. 

a The  same  expression,  balakrti,  is  applied  to  Indra  in  Nirukta  vii.  10. 

88.  (A  formula)  addressed  to  Surya  (is  distinguished)  by  the 
characteristic  marks  of  Surya,  as  well  as  by  all  qualities  relating 
to  brilliance,  and  by  those  denominations  of  the  moon  by  which 
it  (the  moon)  here  belongs  to  the  hymn. 

hr4bfkr2,  rm1. — Bhr3,  r—  hrfk, 

^ b,  ^ r5r7,  r4. 

89.  All  such  (hymns)  of  any  (seer)  here  which  (authorities) 
cannot  determine  by  mention  of  the  denominations  of  these  deities, 
(must  be  determined)  in  some  other  way  than  this. 

hr,  m1,  sgwanfr  bfkr3r4. 

90.  Let  this  application  of  these  (three)  lights a take  place 
in  the  three  worlds  (respectively) : a wise  man  knowing  the 
formulas  does  not  fail  in  the  application. 


Introduction] 


BRHADDEVATA  i.  91 — [20 

hndr,  bfk.  — hm1  rfk,  ffaTb.—  ^fdMi 

bm1r,  r2r4,  b,  Sift  fa  ^ fk. — ^tTPU.m1,  ^^7TR,bfkr, 

•TnrTT^bd. — The  end  of  the  varga  is  here  marked  by  in  hdm1bf,  not  in  k. 
a Cp.  i.  97  and  Nirukta  vii.  20. 


19.  The  three  Agnis. 

91.  Because  this  (terrestrial  Agni)  is  leda  (my ate)  by  men, 
and  that  (celestial  Agni)  leads  him  from  this  (world),  therefore 
these  two  (Agnis),  while  having  the  same  name,  have  performed 
their  work  each  separately. 

«T*iff*rc;br,  ■?TWfH^hm1,  ^f»TTC  fk.  — xf  hm1  rbfk,  TO^r4. — 
hm1,  ^sfig:  b,  x^shrj  fk,  ^ ^ : r. 

a The  root  ni  being  etymologically  connected  with  the  second  part  of  the  name  (cp. 
nth  parah  in  Nirukta  vii.  14). 

92.  Because  he  is  known  ( vidyate ) when  born  ( jatah ) a,  or 
because  he  is  known  (vidyate)  here  by  creatures  (jdtaih),  therefore 
these  two,  while  having  an  identical  name  (i.  e.  jatavedas),  pervade 
(samapnutah)  b both  worlds0  (separately). 

ff  *Ptr4,  f?  WTrni  hm1  b,  f,  f|  kr2,  xf  ^TTrT^T  r.  That 

■31  Ifll  must  be  the  correct  reading,  in  spite  of  the  almost  universal  ^TTrT^I,  is  apparent 
from  ii.  30 ; cp.  for  TP^W  in  ii.  44,  and  ^or  in  iii.  6. — 

hndrbf,  k,  r4. — hm1fk,  °*t  |*t  l«1  l^b r.  (The  hiatus  is  doubtless 

original,  though  not  metrically  necessary,  because  the  word  belongs  in  sense  to  , not 
to  Wt),  Wf  omitted  in  f. — STOTIJcT:  hrf,  WRPT:  ndbk,  W^rTT:  r4. 

a This  etymology  differs  from  the  first  of  the  five  given  in  Nirukta  vii.  19,  but  the 
second  is  identical  in  sense  with  the  second  of  Yaska  ( jatani  veda  tani  vainam  viduh). 
Three  others  (agreeing  with  Yaska)  are  given  below  (ii.  30,  31).  b Samasnutah  (cp.  r4) 
would  bo  the  usual  word  in  this  sense.  c That  is,  the  terrestrial  and  the  celestial. 

93.  He  (Agni),  as  the  middlemost  of  these  (three),  shines  in  the 
air  discharging  (rain)a:  thus  some  (names)  of  Agni  are  mentioned 
only  incidentally. 

fTO^hdin^,  fW3T*PnU  fWWW^b,  kr2, 

r4. — TJTtaT  hr  bfk,  Tpfrej  r4. — hr3,  m’r,  r4,  bfk. 

0 Cp.  ii.  59:  visrjann  apah ; also  i.  68:  varsati. 


21] 


— i.  97  TRANSLATION  AND  NOTES  [Introduction 

94.  This  (terrestrial)  Agni  is  hany  ( kesl ) with  flames,  and 
the  middle  one  with  lightnings,  while  that  (celestial)  one  is  hairy 
with  rays  : therefore  (the  poet)  calls  them  hairy  ones  ( JceSinah ) a. 

wrfwfa:  mm  hdm1!6,  wrfwfw:  f,  ^fwfa:  ^rarw  r2,  wftw  k, 

b. — %W  hm1bfk,  %W  r3r4,  %W  r.— Wf  $ r,  WT  f fk,  Wt  ^ hdm1, 

wr#  g b .— TiwwTwVr,  Tfw  wrwd4,  ?ftw>d,  ^ mwjk. 

a Cp.  Nirukta  xii.  25-27,  and  below,  ii.  65. 

95.  Now  owing  to  the  separate  nature  of  these  three  hairy 
ones  here,  they  are  distinguished  in  their  specific  characters 
( prakriyasu ) in  the  stanza,  ‘Three  hairy  ones'  (trayah  Jcesinah&: 

i.  164.  44). 

hdr,  Wr|  m\  fk,  b.  — WfWTWT*J  WWi  %flTW  IrijfW 

hm1rfk  (WcWfW  fk),  WfWTWT * b [the  same  lacuna  similarly  marked  occurs 

in  f,  but  has  been  filled  in  by  another  hand,  leaving  the  space  under  the  last  two  short 
horizontal  lines  unoccupied],  ifw  W 14.  — The  end  of  the  target  is 

here  marked  by  SO.  in  hdbfm1,  not  in  k. 

8 Cp.  SarvanukramanI  on  EV.  i.  164. 

20.  Agni,  Jatavedas,  Vaisvanara:  essentially  identical,  but 

distinguished. 

96.  It  is  impossible  to  explain  their  production  ( prasiiti ) or 
their  power,  sphere,  and  birth a : for  the  whole  of  this  world 
is  pervaded  by  them. 

W bfk,  W %WWT  hdm1,  r,  W r=jqMi  r4. — («t^*4t  WThddm’f 

kr2,  “ WT  b,  fW*jfWl  ^rT’TSRT  WT  r.  Cp.  fw^gfd^  MWWWJ.  104,  ii.  20. 

8 Because  they  are  really  identical,  as  explained  in  i.  97,  and  therefore  cannot  be 
said  to  have  different  origins,  abodes,  and  powers. 

97.  Agni  is  contained  in  ( srita ) Vaisvanara,  Vaisvanara  is  con- 
tained in  Agni ; Jatavedas  is  in  these  two  ; thus  these  two  (lights) 
are  two  (forms  of)  Jatavedas a. 

WRt  hndrbfk,  WWTW?;  dr4. — WffW  bndrb,  WjfW  fk,  Wt  dr4.  — WWTWT: 
m1r,  hdbfk. — WTW^^TWJ  BhmVr4,  WTW%^Tg  r. — WW^  hm’b,  WW7T  fk, 

WWWt  r1  r3r2r5,  WWW  r. — WTrTW^ft  BhdmVr3,  WTWW^f%  r. 

8 Cp.  above,  i.  90,  and  Nirukta  vii.  20 : ete  uttare  jyotisl  jatavedasl  ucyele. 


Introduction] 


BRHADDEVATA  i.  98— 


[22 


98.  The  divine  nature  of  each  god  here  (is  derived)  from 
their  belonging  to  the  same  world,  from  their  having  one  and 
the  same  birth,  and  from  brilliance  being  inherent  in  them ; at 
the  same  time  ( ca ) they  appear  praised  separately a. 

h d r,  m1, d d,  ^NiWlrTRI  b,  tjcfTSTRI  f k. — 

ffsre:  hndr,  ?j  Tfsrer  b,  fk,  °wtw  dd. — 

hndr,  W Wf  dd,  tHST  f fkr2r6,  rT^  cH^TTf  b—  hndrfk, 

b. — ^ ^T^fTT:  hm1r3fkr2,  % ^tjJcTT:  r,  ^rfT:  r4,  ^ ^rTT  b. 

a Though  identical  in  abode,  origin,  and  nature,  they  are  praised  as  separate  deities 
in  the  hymns,  as  stated  in  the  next  s'loka  (99).  Cp.  below,  i.  101. 


99.  When  we  speak  of  (a  hymn)  as  addressed  to  Agni,  the 
terrestrial  one  in  that  case  owns  the  hymn  ( suktabhdj ).  When 
a hymn  is  stated  to  be  addressed  to  Jatavedas,  the  middle  (Agni) 
has  been  taught  (as  the  object  of  praise)  in  it. 

H r={  h m1  r4 f,  r3,  ^TI^TUb, *  *F^n^TR,r. — ^ r,  ^hm1, 

*TR  b,  ^ fk. — 7R  hm1rbfk,  <J  dr4. — Wr\'.  hm1  br,  (°*t)^R:  fk. 

100.  Or  when  again  we  speak  anywhere  of  (a  hymn)  as 
addressed  to  Vaisvanara,  Surya  is  in  that  case  to  be  recognized 
in  the  praise  of  Yaisvanara  to  be  the  owner  ( bhdj ) of  the  hymn. 

hm1  r3,  rbfk.  — 7T^  hm1rfk,  b.  — The  second  line  in  dr4  appears 
as  IdO  — The  end  of  the  varga  is  here  marked  by 

*0  in  hdndbf,  not  in  k. 


21.  The  deities  of  the  three  worlds  in  the  descending  series. 

101,  102.  Now  the  terrestrial  and  the  middle  (Agnis)  are  seen 
to  be  produced  ( prasuta ) from  the  sun  : at  each  sacrifice  (the  priest), 
wishing  to  perform  the  litany  to  Agni  and  the  Maruts  according 
to  the  descending  series  (which  is)  the  reverse  of  the  ascending 
series  a of  these  three  worlds,  begins  with  a hymn  to  Yaisvanara1’; 

hm1  r,  dr4,  flff  fkr2,  flft  b.  — W hndrf,  k.  1JRT  b, 

r3. — RfdWT*  hdrbfk,  m1. 

“ That  is,  earth,  air,  heaven.  b That  is,  Surya  in  heaven.  The  wording  is  for 
the  most  part  identical  with  that  of  Nirukta  vii.  23 : esam  lokanam  . . . rohat  pratyava- 
rohai  cikirsitah  . . . hotagnimdrute  iastre  vaisvanariyena  suktena  pratipadyate. 


23] 


— i.  106  TRANSLATION  AND  NOTES  [Introduction 


103.  Then  he  lauds  next  the  deities  of  the  middle  sphere, 
Rudra  and  the  Maruts,  (and)  again  a this  (terrestrial)  Agni  in  the 
Stotriya  b. 

hrb,  JTW  ^TRT^  f,  WRT  k,  JWtHT  m1. — ^ hdrW  (cp. 
Nirukta  vii.  23),  f,  rbk. — hnJrfk,  b. 

a That  is,  in  the  third  place,  on  earth.  b Which  is  peculiar  to  Agni : see  Roth, 
Erlauterungen,  on  Nirukta  vii.  23,  where  Yaska  remarks  tata  agachati  madhyasthana  devatuh, 
rudram  ca  marutas  ca,  tato  ’ gnim  ihasthanam:  atraiva  stotriyam  famsati. 

104.  Just  as  this  has  been  said  of  these  (three)  as  arising  from 
(their  different)  powers  and  spheres  a,  so  it  also  appears  here  in  its 
respective  place  (as  applicable)  to  the  god  of  gods  (Prajapati)b. 

hrVndbfkr2,  r. — ^ Bhr3m\  ^ r. 

a I take  vibhuti-sthana-samlhavam  as  a bahuvrlhi  (as  in  ii.  20);  vibhuti-sthana-janma  in 
i.  96  is  a dvandva.  b Of  whom  these  three  are  manifestations ; see  i.  62,  63,  and  cp.  73. 

105.  Whatever  (appears)  anywhere  as  belonging  to  the  sphere 
of  earth,  and  as  contained  in  the  terrestrial  Agni,  attend  to  all 
that  (now)  being  told  in  due  order. 

•Mrfafllf^H+thndb,  TffafafacRjk,  TTfafatWO 1 r4 f , TTfafafarTRY5.— 
0^nr  h m1  r3 r4 r6,  ®^ST  f,  “giRT  bkr.  — f^TVrT  hmar,  facftVrTT  fk,  DT^TT: 

b. — The  end  of  the  varga  is  here  marked  by  ^ in  hdbfk,  not  in  m1. 

22.  The  deities  representing  terrestrial  Agni. 

106.  Jatavedas  is  contained  in  Agni,Yai§vanara  is  contained  in 
Agni ; so  also  are  Dravinodas,  and  Fuel  ( idhma ),  and  Tanunapat  is 
contained  in  Agnia. 

^TrT%^r:  hdr,  bfk  (3J°  f). — f%m:  hmLb, 

fd,  k. — The  second  pada  of  106  is  identical  with  the  second  of  97. 

a The  deities  enumerated  in  vargas  22,  23  (106-114)  correspond  to  the  list  of  terrestrial 
deities  in  Naighantuka  v.  1-3,  the  only  essential  difference  being  that  Ila  (a  goddess 
of  the  middle  sphere,  in  Naighantuka  v.  4)  is  added  in  112.  The  sequence  of  the  sixteen 
names  in  Naighantuka  v.  1,  2 is  also  followed  without  deviation  (io6-i09a6).  There  are, 
however,  some  variations  (which  will  be  noted  below)  both  in  the  sequence  and  the  form  of 
the  names  enumerated  in  Naighantuka  v.  3 (109^-114).  The  twelve  Apr!  deities  (Idhma- 
Svahakrtayah:  Naighantuka  v.  2)  are  again  enumerated  in  connexion  with  RV.  i.  13  (ii.  147- 
150)  and  the  etymology  of  these  names  is  discussed  in  ii.  158,  iii.  1-30. 


Introduction] 


BRHADDEVATA  i.  107—  [24 

107.  Narasamsa  is  contained  in  him,  in  hima  is  contained 
I]a,  the  Litter  and  the  Divine  Doors  are  contained  in  this  a Agni. 

•nmhH:  fq°  r,  f%r°  h d m1  b f,  fq°  k. — m1  f k r, 

hdr3,  t^rP^r4. — °f^^:  bdm1,  bfkr. — fq^i^hdmL,  fq^rT^b, 

fk. — qf%TfTn  m1dfkr,  ^P?fTT  b. 

a The  correct  form  at  the  beginning  of  the  pada  here  and  in  ill  would  be  etam; 
I have,  however,  kept  enam  as  the  form  favoured  by  the  best  MSS.,  and  as  the  only  form 
otherwise  occurring  in  every  sloka  from  107  to  114. 


108.  Night  and  Dawna,  and  the  two  Divine  Sacrifices  are 
contained  in  him ; and  the  Three  Goddesses  are  contained  in  him, 
and  Tvastr  is  contained  in  him. 

fr5,  all  the  rest  (hdn^bkr)^-  #t<TTTT  Naighantuka  v.  2). — ftrTTTT- 

hm1r,  fTmTl^T^Tf^cfl’  r4,  °Tt  b,  °T7  ^fTTTq^:  k,  °TT 

qrT^T^ft:  f,  q d<l^r7.— ^RCbfkr,  ^^m1,  h r3 d. — f?f^:  f%f- 

r,  fwfgrTT%^  b,  fk,  fW  fpT  hm1. 

a Naktosasa,  also  ii.  148  ( naktosasau , iii.  8),  while  Naighantuka  v.  2 has  usasanakta. 


109.  Vanaspati  is  contained  in  him,  also  the  Svahakrtis;  anda 
the  Steed,  and  the  Bird,  and  the  Frogs  are  contained  in  him. 

hm’r,  b,  fkr2. — %rf^TWT:  hmLb,  q cf^TqqT:  fkr2. 

a The  following  thirty-seven  names,  including  the  eight  pairs  at  the  end  (109^-114), 
correspond  to  the  thirty-six  in  Naighantuka  v.  3,  to  which  T]a  is  added  iu  112  from  v.  4. 

110.  And  the  Pressing-stones  are  contained  in  him,  and  the 
Dicea,  also  Narasamsa b,  the  Car,  and  the  Drum,  and  the  Quiver 
(are  contained)  in  him,  the  Handguard,  the  Reins,  the  Bow ; 

m1  rb,  qTWThdr3,  ^TRTWT^  f,  qTWP^kr2. — ndr, 

hd,  %rTRWT^  r4,  fkr2,  %7TWP3  b. — kr3m\  0fM%rT 

r5r7,  fk,  b.— hndrfk,  b — is  the  reading  of 

all  the  MSS.,  as  well  as  of  two  of  the  Naighantuka  (see  Roth,  p.  27). 

a The  sequence  of  the  names  in  Naighantuka  v.  3 is  aksa/i,  gravanafi.  * Nara- 

samsa has  already  occurred  above  (i.  107)  as  a terrestrial  deity  (=  Naighantuka  v.  2)  and 
the  corresponding  form  in  the  text  of  Naighantuka  v.  3 is  narafamsah,  which  is  the  form 
explained  by  Yaska,  Nirukta  ix.  9 (yena  narah  prasasyante  sa  nara^amso  mantrah),  quoting 
RV.  i.  126.  1 as  an  example  (cp.  below,  iii.  154). — The  end  of  tho  varga  is  hore  marked 
by  ^ in  bm'dfk. 


25]  — i.  1 14  TRANSLATION  AND  NOTES  [Introduction 


23.  Terrestrial  deities  connected  with  Agni  (continued). 

111.  And  the  Bowstring  is  contained  in  him,  and  the  Arrow, 
and  contained  in  him  are ft  the  Whip,  the  Bull,  and  the  Mallet, 
in  him  the  Draught  and  the  Mortar  b. 

fW  hm’rf,  f^TTT  k r2,  fw  r4,  f^TrfT 

b.— t^hrVr7,  fr^b,  |^r4,  WR^rkr2,  %^.f. — TpThd,  VF  br,  "qr^T!  fk. 

a Srita  (=  tiritah)  is  the  plural  agreeing  with  ahajani,  vrsabhah,  and  druyhanah. 
b Ulukhalam  comes  before  vrsabhah  in  Naighantuka  v.  3. 

112.  And  the  Rivers  (are  contained)  in  him,  and  the  Waters 
and  all  the  Plants ; Ratri,  Apva,  Agnayl,  Aranyani,  fsraddha, 
Ilaa,  and  Prthivlb. 

f hm1  r3r6r7,  *P§T  OTi:  f,  kr2,  ^T 

WtW:  ^ b,  r. — hd,  r3r6,  TTZf- 

WW0  m1,  T^5rgPTRg°  r,  fkr2. — °WRt  hmVfkrV, 

b,  °WTl%:  r. — ^3oT  kdm\  W^W[  fkr,  b,  5TTT  ^TTT°  dr4. 

a Ila  does  not  occur  in  Naighantuka  v.  3,  but  is  taken  from  v.  5.  b These 

feminine  deities  correspond  to  the  nine  (with  the  addition  of  Ila  from  v.  5)  in  Naighantuka 
v.  3,  the  first  four  being  in  the  same  order.  They  recur  below  (ii.  73-75),  where  Ila  is 
omitted,  Usas  and  Sarasvatl  appearing  instead. 

113.  And  the  two  Ends  of  the  Bow  belong  to  him  and  the 
Two  Worlds a forming  a pair,  and  Pestle  and  Mortar b (belong) 
to  him,  and  the  two  Oblation-carts  as  they  are  called. 

*1%^  br1  r4 r5,  hdndrfk. — TKIffJY  hm1r1r3r4,  bfkr.  — ^ 

hm1rf,  ^ 12.— hm’fkr,  T^rV, 

b. 

a Rodasi  for  the  dyacaprthivi  of  Naighantuka  v.  3.  b Musalolukhale  for  the 

uluhhalamusale  of  Naighantuka  v.  3. 


114.  The  two  Fostering  (goddesses) a and  the  two  worshipped 
with  strengthening  oblations a (are  contained)  in  him,  and  the 
VipaS  together  with  the  Sutudri,  and  the  two  Agnis,  the  divine 
6una  and  Sirab,  are  contained  in  him. 

fN  hm1br,  05rfcT%*i  fkr2,  Pr4.— fWZ  Sf  hm1rf,  b, 


II. 


E 


Introduction]  BR-HADDEVATA  i.  1 15 — [26 

k. — tfT^TSm  hm’r,  \ %7T^TWT:  b,  TTft  f (°^T  f) 

kr2,  %Tr^fT^RT^ft  dr4. 

a Cp.  Nirukta  ix.  41,  42.  b Explained  by  the  commentators  as  Indra  and  Aditya: 
see  Roth  on  Nirukta  ix.  41,  and  the  various  views  stated  below,  v.  8. 

115.  This  World a and  the  morning  Soma  pressing  which  is 
performed  at  the  sacrifice,  and  the  two  seasons,  Spring  and 
Autumn a,  the  Anustubh  b (metre)  and  the  Trivrt  Stoma  ; 

hrnVrVr6,  % b,  % rkr2. — TTHT:  hndrfk,  TTTrT 

b-^hmfi.^f.^k,  ^b— gj^frf^^hm^f,  ^ f^k.^WTO 

3Ftb>  Srf^f<t/r4  . — The  end  of  the  varga  is  here  marked  by  in  hm1  bfk. 

a This  and  the  following  four  and  a half  slokas  (ii5-i2oa6)  are  based  chiefly  on  Nirukta 
vii.  8.  The  objects  there  enumerated  as  belonging  to  the  sphere  of  Agni  ( agnibhaktini ) 
are  : ayam  lokah  pratahsavanam  vasanto  gayatrl  trivrtstomo  rathamtaram  sama  ye  ca  deva- 
ganah  samamnatah  prathame  sthane  . . . From  Nirukta  vii.  11  are  borrowed  sarad  and  anu- 
stubh, which,  besides  the  ekavimfastomah  and  the  vairajam  sama,  are  there  described  as 
abiding  on  earth  ( prthivyayatanani ).  b Anustubh  is  curiously  inserted  between  stomah 

and  trivrt,  doubtless  for  metrical  reasons.  A similar  distortion  of  the  natural  order  of 
the  words  occurs  in  ii.  13  ( asau , tftiyam  savanam,  lokah). 

24.  Other  deities  associated  with  Agni. 

116.  the  Gayatrl,  the  EkavimSa  (Stoma) a,  the  Rathamtara 
chant  and  the  Vairaja  chant a,  the  Sadhyas  and  the  Aptyas  with 
the  Vasusb  (belong  to  the  sphere  of  Agni). 

*rr*T  hm’r,  b,  fkr2.  — hm’drVb, 

fk,  Wm  r. 

a See  1 15,  note  a.  b These  three  groups  take  the  place  of  the  general  statement 

of  the  Nirukta  vii.  8 (the  divine  groups  of  the  first  sphere),  but  none  of  these  three  groups 
belongs  to  the  terrestrial  region  according  to  Naighantuka  v.  5,  6. 

117.  With  Indra  and  the  Marutsa,  with  Soma  and  Varuna, 
with  Parjanya  and  the  Seasons,  and  with  Visnu  b he  shares  praise. 

hdrfk,  b. 

a The  Maruts  are  not  mentioned  in  Nirukta  vii.  8,  but  only  Indra,  Soma,  Varuna, 
Parjanya,  Rtavah  as  deities  sharing  praise  with  Agni  ( asya  samstavikd  devah).  b According 

to  Nirukta  vii.  8 Agni  shares  only  sacrifice,  but  not  praise  in  the  RV.  with  Visnu  ( agna - 
vaisnavam  havir,  na  tv  rh  sainstaviki  dasatayisu.  vidyate).  See  Roth,  Erliiuterungen,  p.  104. 


27]  — i.  1 19  TRANSLATION  AND  NOTES  [Introduction 

118.  This  same  Agni  shares  sovereignty  with  Pusan a and 
with  Varuna.  One  who  knows  the  essential  meaning  (of  the 
formulas)  should  connect b the  deity  (and)  the  oblation  by  means 
of  the  formulas. 

xprr  ^ hr,  ^ m1,  ^TT  ^ r6d,  ^ fb,  kr2.— **^3^  dr4, 

hdndrbfk. — ffa:  hndrb,  fa:  f,  fa^:  k,  fa^:  r2. 

a This  probably  alludes  to  the  remark  iu  Nirukta  vii.  8 (similar  to  that  regarding 
Visnu  : see  above,  117,  noto  b),  that  Agni-Pusan  share  an  oblation,  but  not  any  invocation 
in  the  dual  ( agnapausnam  havir,  na  tu  samstavah).  Yaska,  however,  quotes  the  verse  RV. 
x.  17.  3 as  invoking  Agni  and  Pusan  separately  ( vibhaktistuli ),  though  not  in  the  dual. 
b Though  the  MSS.  of  both  A and  B read  samstuyate,  and  only  dr4  samyojayet,  I have 
chosen  the  latter  reading,  as  it  is  impossible  to  construe  the  former.  I assume  samstvyete 
to  have  been  an  early  gloss  meant  to  explain  samyojayet,  and  to  have  been  substituted 
for  the  word  in  later  MSS.  in  the  form  of  samstuyate.  I take  the  meaning  of  the  line  as 
given  in  the  text  to  be  as  follows  : ' one  who  knows  the  true  meaning  of  the  formulas  should 
connect  dual  divinities  in  such  a way  with  an  oblation  by  means  of  formulas  that  they  not 
only  share  the  oblation,  but  share  praise  ( samstuyete ).’  I construe  samyojayet  with  the  two 
accusatives  devatam  and  havih  (cp.  ii.  20,  samyag  vijanan  mantresu  tam  tu,  karmasu  yojayet). 

119.  Even  though  (a  god)  be  not  praised  along  with  (another 
in  the  dual),  one  and  the  same  oblation  is  (occasionally)  offered 
(to  both)a.  The  bringing  of  the  gods,  as  well  as  the  taking  of 
the  oblations  (to  them) b, 

h d m1  b f,  ’SransJcRT  fa  k,  WFTWrfa  r,  r1  r4.— *rft 

hrb,  rTcfr  kr4(r2?). — ffa*^  br,  hndr3,  fkr2. — fawf  h, 

nddbrfk. — tffaqT  h(^f*T  ’q'  tTfaqT  Nirukta  vii.  8),  tffaqT  m1,  tffaqf 
bfkr,  ffawT  dr4. 

a This  doubtless  alludes  to  Yaska’s  remarks  in  Nirukta  vii.  8 as  to  Agni-Visnu 
and  Agni-Pusan  having  a combined  oblation,  but  not  combined  praise  ( samstava ).  The 
writer  means  that  a combined  oblation  is  offered  to  deities  whose  praise  is  combined ; 
but  even  when  combined  praise  of  them  cannot  be  found,  a combined  oblation  may  be 
offered  them.  With  regard  to  Agni-Pusan,  Durga  remarks : mrgyam  udaharanam  yena 
samstavah.  b This  line  1 igC(l  ( devatavahanam ) in  all  the  MSS.  comes  before  ii8cd 

(devatam  artha°).  It  was  probably  transposed  by  an  oversight  in  the  archetype  owing  to 
the  beginning  of  both  lines  being  identical  ( devata °).  That  it  originally  came  before  I20a& 
(karma  drste  ca ) is  both  evident  in  itself,  and  is  proved  by  Nirukta  vii.  8,  on  which  the 
two  lines  are  clearly  based : athasya  karma  vahanam  ca  havisam  avahanam  ca  devatanam 

yac  ca  him  cid  darstivisayikam  agniJcarmaitat. 


Introduction] 


BRHADDEVATA  i.  120— 


[28 

120.  is  his  activity,  and  whatever  moves  within  the  ken 
of  vision  (is  connected  with  that  activity) a.  Thus  the  whole  of 
this  great  group  contained  in  the  Agni  of  earth  has  been  stated. 

^ hndrfk,  «J  r1  r4,  r6r7,  b.  The  line  being  clearly  a paraphrase 

of  the  phrase  used  in  the  Nirukta  vii.  8 ( yac  ca  him  cid  darstivisayikam  agnikarma),  the 
original  reading  was  probably  drstes  ca  or  drstes  tu  ( visaye ). — tjfvif  =i|  1 «i|  j ^ hrf, 

k,  0 J «t| l b. — The  end  of  the  varga  is  here  marked  by  ^8  in  hdndbfk. 

a That  is,  one  of  Agni’s  activities  is  to  make  objects  visible.  Cp.  Roth,  Erlauter- 
ungeu,  p.  104  : ‘ und  alles  was  sich  auf  das  Sehen  bezieht  fallt  unter  seine  Thatigkeit.’ 

25.  The  group  of  deities  of  the  middle  sphere  belonging  to  Indra. 

121.  Now  the  group  of  the  middle  sphere  belonging  to  Indra 
follows  here,  (including)  the  celestial  cars  and  the  group  of  the 
Apsarases. 

m1  d,  br,  *TT I f,  k,  brV— 

hdr,  ^ *rt  ^b,  anfr  ^f,  wr  *r:  *tk. — hdmWr7,  *rMr- 

bfk,  ^t^dr4. — The  evidence  of  the  MSS.  points  to  as  the 

original  reading.  The  alteration  of  *1<JI ^T°  to  ^1*^4 1°  would  easily  suggest  itself,  and 
then  the  gen.  pi.  would  naturally  be  changed  (as  in  dr4)  to  the  nom.  for  the  sake  of  the 
construction. 

122.  In  Indra  a are  contained  Parjanya,  Rudra,  Vayu,  Brhaspati, 
Varuna,  Ka,  Mrtyu,  and  the  god  Brahmanaspati ; 

a The  deities  of  the  middle  sphere  enumerated  in  this  and  the  following  seven  slokas 
(122-129)  are  identical  with  those  contained  in  Naighantuka  v.  4,  5.  The  order  is,  how- 
ever, considerably  diversified  here,  and  two  deities  are  added  (Sita  and  Laksii). 

123.  Manyu,  Vigvakarman,  Mitra,  Ksetrapati a,  Yama,  Tarksya, 
as  well  as  Vastospati,  and  also  Saras  vat  are  here  ; 

hr  (*Rj:  Naighantuka  v.4),*T*fg  ndbfkrV. — ^ f hndrbfk,  rHf  <jdr4. 

a Ksetrasya  patih  in  Naighantuka  v.  4. 

124.  Apam  napat  and  Dadhikra,  then  Suparna,  Pururavas,  Rta, 
Asuniti,Yena ; in  his  sphere  ( asraye ) also  is  Aditi; 

hm1  r,  r3,  TO  b,  ^fWT  ^ ddr6,  fk. — 

hm’rf,  r4,  b—  7T#WT^  dr4,  b,  fwft 

hdm’rfk,  RjfltTl  dr7.  Though  tho  weight  of  tho  MS.  ovidence  seems  to  favour 


29]  — i.  127  TRANSLATION  AND  NOTES  [Introduction 


have  preferred  rf  d I ^ because  (i)  Indu  occurs  in  the  next  sloka 
but  one,  where  there  is  no  trace  of  a corruption,  (2)  faro  are  not  mentioned  in  Naighantuka 
v.4.5;  (3)  °T^  could  easily  be  corrupted  to  f^fr,  especially  in  juxtaposition  with 
4lf^fp; , the  latter  being  the  first  of  the  *t I «t  I (see  Nirukta  xi.  22) ; (4) 

could  have  been  corrupted  to  TT'P . — With  regard  to  the  expression  rl^ld- 
Wns^if^fTT:  cp.  ii.  10  HWP- 

125.  and  Tvastr  and  Savitr,  Vata  as  well  as  Vacaspati,  Dhatr 
and  also  Prajapati,  and  those  who  are  called  Atharvans  ; 

WTrfT  hm'br,  <TTPl  rJr4,  omitted  in  fk.  — ffa  W*tRP3  hndr,  t^T^TKTgfb, 
kr2. 

126.  and  so  also  the  Falcon,  and  Agni,  as  well  as  she  who 
is  called  Ila ; Vidhatr,  Indu,  the  Dragon  of  the  Deep,  Soma, 
the  Dragon,  and  the  Moon ; 

*t  d r4,  ^ *1 b,  hndrfk,  each  group  of  MSS.  thus  showing 

both  readings  (as  above  in  124).  But  is  improbable,  because  (1)  the  name  occurs 

below  (128);  (2)  S|)*T  would  then  be  the  only  name  in  Naighantuka  v.  4,5  omitted  in 
this  passage  of  the  BD.  (1 22-129).  ^*1*6  has  probably  come  in  here  owing  to  the  frequent 
juxtaposition  of  the  name  with  4|  Vq  q ( <11 1 . — ’41  hm1rbfk,  ^IPT^T r2  (r1  ?)r4. — rl^cfcT 

^STT  WfTT  hdm1,  ci«)<?ii^jq  ^TT  ^P<TT.‘  b,  d^l^iT  WTH  r,  rfifaTtN  P7 

^dB  fk  (the  *fin  f looks  like  c^T,  k has  <H). — fq^tir)*^^  hm1!',  b,  fa- 

^ f,  k . — The  end  of  the  varga  is  here  marked  by  ^q  in  hmabfk;  but 

in  d the  ^q  follows  the  number  of  the  preceding  sloka,  ^q  (=  q^q). 

26.  Deities  and  deified  objects  belonging  to  Indra’s  sphere. 

127.  and  the  divine  Visvanara,  and  the  group  of  the  Rudras 
is  praised  with  (him),  the  Maruts,  as  well  as  the  Angirases,  and  the 
Fathers  together  with  the  Rbhus. 

hm1rb,  %cf  kr2r7.— rV,  WP  b,  ^ J£JWf  k,  ^ 
qa*pt!l  h dm1fr.  If  were  read,  the  Budras,  occurring  as  they  do  in  Naighantuka 

v.  5,  would  disappear  from  the  present  passage  of  the  BD.  altogether.  The  names  in  the 
Naighantuka  occur  in  the  following  order : *t^d!  I I*  I I 41 IV Ml!  I ImcmI  I 

Hence  both  Rudras  and  Rbhus  are  to  be  expected  in  the  present  sloka.  — hm1  r, 
d,  ^ b,  fk.  The  Rbhus,  not  the  Rtus,  occur  in  Naighantuka  v.  5. 

was  doubtless  changed  to  on  account  of  the  reading  4EJ3JWT  in  the  preceding 

line.  The  words  ^ occur  at  the  end  of  a line  in  Rgvidhana  i.  9.  4. 


Introduction]  BRHADDEVATA  i.  128 — [30 

128.  Raka,  Vac,  Sarama,  and  the  Aptyas,  the  Bhrgus,  Aghnya, 
Saras  vati,  Yarn!,  Urvasi,  Sinivall,  Pathya,  Svasti,  Usas,  Kuhu ; 

wrrpsrrg  hndrfk,  r5,  ^rwrsn^b. — hm'r, 

(probably  meant  for  f,  k,  -qwif*  b. 

129.  Earth,  Anumati,  Dhenu,  Sitaa,  Laksab,  likewise  Go  and 
Gaurl,  as  well  as  Bodasi ; and  he  (Indra)  is  the  husband  of 
Indranl. 

*tcTT  ^fT^T  bdm1fr2r3,  <5T^T  b,  TTtTTT  WT^U  k,  3^31  *3 1 r, 

dr4  (cp.  ii.  84). — hm1  r2 r3fb,  7T%  ^ k,  dr4.  — hndr, 

f,  I%T1T%  kr2,  b. 

a STta  and  Laksa  are  the  only  names  in  the  above  passage  (122-129)  not  found 
in  Naighantuka  v.  4,  5.  b See  below,  ii.  84  (also  ArsanukramanI  x.  102),  and  viii.  51. 

130.  The  metre  Tristubha  and  Pankti  and  the  middlemost 
of  the  worlds  and  the  middle  (i.  e.  midday)  pressing  (of  Soma), 
one  should  know,  (belong  to  his)  sphere  among  these  same  (gods) ; 

hdndr,  fkr2d,  •qdlhrrsr^  b. 

a The  statements  of  this  and  the  following  sloka  are  based  on  Nirukta  vii.  10  : 
athaitanindrabhatctini : antariksaloko  madhyamdinam  savanam  grtsmas  tristup  . . brhat  sama, 
and  vii.  11  : hemantah  pahktih  . . sakvaram  samety  antariksayatanani. 

131.  and  the  two  seasons,  Summer  and  Winter,  and  the 
chant  which  is  called  Brhat,  and  the  chant  which,  Sakvara 
by  name,  is  sung  in  the  6akvarl  verses a. 

h rf k,  ^g77  Cf  b.— ffrt b fk r,  h d. — ZJsfri h r f k, ^77  b. — UllstWi r 

fk,  1(3;^  b. — The  only  MSS.  accessible  to  me  which,  in  accordance  with  the  usage  of  Vodic 
works,  repeat  the  last  words  of  the  adhydya,  are  b and  f.  Whether  any  of  the  MSS.  used  by 
Rajendralala  Mitra  follow  this  practice,  I have  no  means  of  ascertaining.  See  Roth, 
Nirukta,  Erlauterungen,  p.  15,  last  paragraph. — The  end  of  the  varga  is  here  marked  by 
in  bdfkm1.  The  last  sloka  is  numbered  in  hd.  It  should  be  the  same  in  r 
(instead  of  ^$0)  ; the  error  is  due  to  Q.S  being  repeated  after  sloka  Q.^. 

a Cp.  Durga  on  Nirukta  vii.  10,  11,  Bibliotheca  Indica  ed.,  vol.  iii,  p.  364. 


31]  — ii.  4 TRANSLATION  AND  NOTES  [Introduction 


1.  Deities  of  Indra’s  sphere. 

1.  !§akatayana,  moreover,  says  that  to  him  (Indra)  belong 
(i asycigsrayau ) two  Stomas,  (viz.)  that  which  is  called  the  fifteenfold 
( pancadasa ),  and  that  which  is  three  times  nine  in  number  ( trinava)a . 

iff  hr3m1bfr2r5,  rff  r. — hm'r,  b,  t|ct  (*t  l«fi^»l«<:)  f.  The 

line  Ja!'  omitted  in  k. — hm'rb,  fkr2. — hm'r,  *i<sq4l  fk,  b, 

r1  r4. 

a The  statement  that  the  Pancadasa  Stoma  and  the  Trinava  Stoma  belong  to  Indra’s 
sphere  is  also  made  in  Nirukta  vii.  io,  line  i,  and  ii,  line  5 respectively. 

2.  He  is  praised  in  combination  ( samstutah ) with  Pusan  and 
Yisnu  and  Yaruna,  and  with  Soma,  Vayu,  Agni,  Kutsa,  as  well 
as  Brahmanaspati a ; 

hm’r,  b.  In  place  of  tJWT  f has  and  k ^%®TT  (sic). 

a All  the  ten  deities  stated  here,  and  in  the  following  s'loka,  to  be  praised  with  Indra 
are  enumerated  in  the  same  sense  in  Nirukta  vii.  io  (lines  3,  4) : atkaasya  samstavika 

devah  : agnih  somo  varunah  piisa  brhaspatir  brahmanaspatih  parvatah  hut  so  visnur  vayuft. 

3.  with  Brhataspatia  as  well  as  (with  him)  who  is  Parvatab 
by  name.  They  say  that  in  some  praises  certain  (gods)  are 
praised  as  incidental0. 

hdmVbr6,  flWfTRT  ^ WT  r,  f,  * f^lf^ 

t^k  r2.  As  MSS.  of  both  families  have  the  reading  frl*1 1 (following  Yaska’s  ety- 
mology trrm  Nirukta  x.  11)  it  must  be  original  (cp.  E’s  variant  in  the  next  pada). 

The  rT  having  dropped  out  in  some,  a syllable  was  added  at  the  end  in  one  variant  (r) 
and  at  the  beginning  in  another  (kr2). — 1 ifa  hdm'r3B,  % Uf?T! 

r (=  r1  r4 ?).—«* I hm'r,  f, 

k,  b. — f%UTrn  hm'bfk,  faUTrTT:  r,  f^TMTrT:  r'r4. — ^cTT: 

hm'rfk,  ^rfT  b,  r'r4. 

a Brhataspati  is  doubtless  meant  as  the  etymological  equivalent  of  Brhaspati  (see 
critical  note).  b Cp.  below,  iv.  5,  where  Parvata  is  explained  as  representing  Indra’s 
bolt  ( vajra ).  c Nipatah  is  here  used  like  nipatinah;  cp.  Nirukta  x.  13:  ka4  cid 

(devata)  nipatabhajah. 

4.  And  the  god  Mitra  is  frequently  praised a in  the  sacred 
text  ( sruyate ) with  Yaruna,  Soma  with  Rudra  and  Pusan,  and 
again  Pusan  with  Yayu  b ; 


Introduction] 


[32 


BRHADDEVATA  ii.  5— 

finrg  A,  B. — ^hdm1!3!5!1,  b,  ^ fk,  r. — all 

MSS.  (cp.R,  note  3),^:  ^cn  ^ TT^TT  ndrfk,  g:  ^ ^RpTT  hd, 

^ TRprr  b. 

a That  is,  in  Indra’s  (middle)  sphere : cf.  Both,  Erl'auterungen,  p.  105.  The  state- 
ment about  these  five  couples  being  praised  together,  follows  Nirukta  vii.  10 : athapi  mitro 
varunena  samstuyate  pusna  rudrena  ca  somo  'grand  ca  pusa  vdtena  ca  parjanyah.  b In 

associating  Yayu  (not  Agni)  with  Pusan  the  BD.  here  agrees  with  the  shorter  recension 
of  the  Nirukta  ( vayund  ca  pusa:  Roth,  p.  201),  while  the  longer  recension  (as  quoted 
in  note  a)  associates  Agni  with  Pusan : see  Roth,  Erl'auterungen,  p.  105,  note  3. 

5.  and  Parjanya  with  Vata.  Elsewhere,  however,  he  (Indra) 
is  here  and  there  ( kvacit ),  in  these  stanzas,  hemistichs,  verses,  (or) 
hymns  (of  the  Rg-veda)  as  a whole,  distinguished  (as  the  deity). 

^ hm1r3,  <J  r,  %cf  fkrV,  b.  — 

hm1r3r5r7,%  IfifarfFfact h r,  % irf^fk. — ^ hndrfk,  ^ dr4, 

r7,  ^ b. 

6.  Now  the  taking  upa  of  moisture  is  his  function,  and  the 
destruction  of  Vrtra,  (and) — the  prevailing  feature  (prabhutvam) 
of  (his)  praise — the  complete  accomplishment  of  every  (kind  of) 
mighty  deedb. 

h d in1  r b f k,  d r4.— h m1  r f k,  b. — h dm1  r, 

b,  fk. — TTJjc?  hrbfk,  m1. — The  end  of  the  varga  is  here  marked  by 

^ in  bfkm1d. 

a One  would  at  first  sight  be  inclined  to  favour  the  reading  of  dr4  rasadanam:  cp. 
Nirukta  vii.  10 : rasdnupradanam,  ‘ the  giving  back  of  moisture,’  while  rasadanam  is  there 
stated  to  be  the  function  of  the  Sun  (see  below,  19).  But  the  reading  of  the  text,  rasa- 
danam,  occurring  in  MSS.  of  both  families,  is  supported  by  BD.  i.  68,  where  it  is  said  of 
the  middle  Agni  (Jatavedas)  rasan  . . addya  . . varsati ; and  in  iv.  38  the  function  of  (the 
middle)  Agni  is  described  as  haranam  . . vdro  visargam  punar  eva  ca.  b This  s'loka 

is  based  on  Nirukta  vii.  10,  where  the  three  functions  of  Indra  are  stated  to  bo  the  bestowal 
of  moisture,  the  slaying  of  Vrtra,  and  the  accomplishment  of  every  mighty  deed  : athasya 
karma  rasdnupradanam,  vrtravadho  yd  ca  kd  ca  balakrlir  indrakarmaiva  tat. 

2.  Deities  of  Surya’s  sphere : his  three  wives. 

7.  Thus  Indra’s  group  belonging  to  the  middle  sphere  has  been 
duly  specified.  Now  learn  the  following  group  of  the  heavenly 
sphere  (and)  belonging  to  Surya. 


33]  — ii.  IO  TRANSLATION  AND  NOTES  [Introduction 


dr,  w.  TJW  fk,  n TRTjJ  h,  SRRR  b,  ^ d. — TO  hdr,  ^IcTT 
bfk. — SpURR  hrfk,  ^RRRb. 

8.  The  two  chief  gods  a of  that  (group)  connected  with  Surya 
are  the  Asvinsb;  while  Yrsakapayi,  Surya,  and  Usasc  are  the 
wives  of  Surya 

hrbfk,  fcMt  dr4. — fURURfl  all  MSS.,  fTRiUTf^  r (cp. 
R's  note  2). — brfk,  gRRT  b.  — IfijRj:  hrb,  f,  kr2,  TfiJRi:  r1. 

a Cp. Nirukta  xii.  1 : tdsdm(dyusthdndndm  devatandm)  afroinau  pratham.dgdm.inau  bhavatah. 
b In  this  and  the  following  four  s'lokas  (8-12)  all  the  deities  enumerated  in  Naighantuka 
v.  6 are  mentioned,  though  in  a different  order,  except  Tvastr  (omitted  perhaps  because 
occurring  twice  before:  i.  108,  and  i.  125).  The  list  begins  with  the  same  four  uames : 
As'vins,  Usas,  Surya,  Vrsakapayl.  0 Cp.  below,  iii.  10.  d Cp.  Nirukta  xii.  7 : 

surya  siiryasya  patni. 

9.  From  that  (heavenly  world)  they  return  hitherward11, 
reversed,  in  connexion  with  him  (Surya).  They  call  her  Usas 
before  sunrise  b,  Surya  when  midday  reigns  c, 

hrf  f)  k,  ^J<?tt#Rr6r7,  ^grft  ^Uf  m1,  TR  b.— 

Hf^fmRbfkrd,  TlfTI^RnR h.— hr,  rf^TWT  b,  TRfw:  fk, 

dr4.— hfr,  k,  gfRTR  b,  dr4  (cp.  below,  vii.  121). — 

r,  hdm1  fk,  b. 

a The  words  amuto  ’ rvan  are  doubtless  suggested  by  Nirukta  vii.  24  : amuto  ’ rvdncah 
paryavartante  with  reference  to  the  rays  of  the  sun.  b Cp.  iii.  10:  prag  udaydt,  and 
vii.  1 21.  c The  expression  madhyamdine  sthite  also  occurs  in  Rgvidhana  i.  9.  2. 

10.  but  Yrsakapayi  at  the  setting  a of  the  sun.  In  his  sphere 
(1 asraye ) also  are  Saranyu,  Bhaga,  Pusan,  Yrsakapi ; 

fTTRnrpft  all  MSS.,  fURUTR  1.— crr*RTlRrV,  *?n%Rirbfr2, 

fW  WR^Tf  k,  mw  hdm1,  ^ETT^STijr  r. — <J  fwfa  d,  ^ 

r2,  b,  hdm1rfk. — UTO  ndbr  (cp.  above,  i.  124), 

<RTRl%  hr3,  cl^TT^  f,  fTWSRt  k. — hndr,  SRJTS  f,  b, 

k,  r2. — p-Rift:  hm'rb,  fkr2. 

a Tu  nimruci : this  is  a good  instance  of  the  B MSS.  preserving,  in  a corrupt  form, 
the  undoubtedly  original  reading ; of  the  agreement  of  an  A MS.  (r1)  and  a B MS.  (b) 
in  preserving  an  original  reading  (cp.  i.  126) ; and  of  A MSS.  (in  agreement  with  some 
B MSS.,  fk)  showing  a corruption  in  a seemingly  correct  form  : stutisv  rci. 

II.  F 


Introduction] 


BRHADDEVATA  ii.  1 1— 


[34 

11.  Yama,  Yai^vanara8,  Visnu,  Yaruna,  Aja  ekapad,  and  Earth 
( prthivl ),  and  Ocean  ( samudra ),  the  Gods,  and  the  Seven  Seers 
{saptarsayah) ; 

aii  mss.,  fwY:  Naighantuka  v.  6 as  well  as  5 (both  celestial  and 
atmospheric) ; the  latter  form  occurs  above,  i.  127.  — bfk  (Naighantuka  v. 

hdm1r. — The  end  of  the  varga  is  here  marked  by  ^ in  dbfk,  but  by  $ in  hm1. 

a For  a similar  discrepancy,  cp.  above,  i.  no  (Naras'amsa  and  Narasamsa). 

3.  Deities  of  Surya’s  sphere  (continued). 

12.  the  Adityas,  the  Hairy  Ones  a ( kesinah ),  and  the  Sadhyas, 
Savitr  with  the  Yasus,  Manu,  Dadhyanc,  Atharvan,  the  All 
(gods) b,  the  Steeds  ( vdjinah ),  the  Wives  of  the  Gods. 

h m1r,  b,  fk.— hm’r,  b,  fk.— 

dr,  hm1  fk,  b. 

a In  Naighantuka  v.  6 both  Itesi  and  kesinah  occur.  Both  may  be  meant  by  the 
prior  member  of  the  compound  used  in  the  text,  kesi-sadhyah.  b Visve  is  occasionally 
used  in  the  Brhaddevata  for  vifve  devdh : see  Index  of  Words,  sub  voce. 

13.  That8  (heavenly)  world,  the  third  (Soma)  pressing b,  the 
Raivata  and  the  Yairupa  chant  ( saman ),  and  the  Rains  as  well 
as  the  Cold  Season ; 

wl  r,  wr  sfRrr:  hm1,  wT 

wt^rr:  dr4,  b,  fkd  (*nN  f). — *TR 

^ m1  r,  ^rwr  ^ hbfk.— hrfk,  fTjfW  ^ b. 

a This  and  the  next  sloka  are  based  on  the  following  statements  of  Nirukta  vii.  ri 
(lines  I and  6): — athuitany  adityabhaktini : asau  lokas  trtiyasavanam  varsa  jagati  sapta- 
daiastomo  vairupam  sama  and  iitiro  ’tichandas  trayastrim&astomo  raivatam  sameti  dyubhaktini. 
b The  order  of  the  words  in  the  text,  asau  trtiyam  savanam  lokah,  in  which  all  the  MSS. 
agree,  is  a curious  transposition,  on  metrical  grounds,  of  the  words  of  the  Nirukta.  A 
similar  transposition  is  sometimes  found  in  the  case  of  pratikas  (cp.  i.  57;  iv.  122;  v.  169). 

14.  and  the  thirty -threefold  Stoma  and  that  which  in 
arrangement  ( klptyd ) is  seventeenfold ; and  the  metre  called 
Jagati  as  well  as  the  Atichandas  metres. 

g bfk.^r:  grta:  r,  rV.g:  dta:  m\  g:  Stolid. — hndfk, 

fwpn  b,  d,  eprr  r. — hdm1  r,  b,  rWr2,  (rRT) 

far:)  f,  fam)  sfc  “ - (^)  k. 


35]  — ii.  19  TRANSLATION  AND  NOTES  [Introduction 

15.  And  what  relates  to  Purusa,  they  say,  is  his  ( asya ) ; now 
all  this  (universe  : etat  sarvam)  is  related  to  Purusa  a.  Three  gods 
are  to  be  recognized  as  associated  with  him  ( etasya ) in  praise  : — 

Tnn;  hm'r,  k,  fb.  — *4*1^  g hm’r,  *4*^  ^ fkr2,  wrtfft 

g b. — hm'r,  ^ «sl  fa  'll  I <?J  ^ f,  5R^Tfa«*l*sfa  k,  ^ I ril  «Vi  I 1 b. 

a Cp.  above,  i.  73. 

16.  (viz.)  the  Moon  and  Wind  ( Vayu ) and  that  which  is 
regarded  as  the  Year  (samvatsara) a.  Now  some  offer  to  him  an 
oblation  addressed  to  Surya  andb  Vaisvanara. 

r1  r4,  WSf  *fa*H  f k r2,  W3R  Wt  b d m1  b r.— %f^r[  h m1  r f k, 
b. — hm'bfk,  r,  PP. — hm'bfk  (Nirukta  vii. 

23,  last  two  lines),  ^f)4  r.  — tjfal  hdrfk,  r^:  b. — The  end  of  the  varga  is 

here  marked  by  $ in  hdbf,  by  8 in  m1,  not  at  all  in  k. 

a This  line  follows  Nirukta  vii.  II,  line  3:  candramasa  vayuna  samvatsareneti  sam- 
stavah.  b Cp.  Sadgurusisya  on  x.  88  : saury avai&anariy am : suryadevatyam  vaitvdnara- 
gunagnidevatyam  ca. 


4.  Surya  and  Vaisvanara  a form  of  Agni. 

17.  For  (the  hymn)  addressed  to  Surya  and  Vaisvanara  a appears 
like  a hymn  of  his  (Surya  s : tat-suktam ) : (whether)  a stanza,  a 
hemistich,  or  a verse,  or  a couplet,  or  a triplet  (is  regarded). 

TiajW^hn^rfk,  * fjfi^bPr4.— ^ hrfk,  S^PP. 

a RV.  x.  88  ; see  SarvanukramanI  and  Sayana’s  introduction  to  that  hymn  ; cp.  also 
above,  i.  100,  102,  and  Nirukta  vii.  23  and  24. 

18.  But  by  that  expression  containing  the  word  ‘ head  ’ a (his) 
praise  is  apparent.  Here  the  identity  of  Surya,  Vaisvanara,  and 
Agni  appears. 

hm'r,  bfkr2,  PP. — f^T  ^J^NcTT  m'rb.  fVT  ^rTT 

hd,  f^VT  ^fcTT  f,  k. — kr, 

h P P m1  f r2  r7. 

a Murdhanvata : that  is  in  RV.  x.  88.  5,  6,  where  Agni  is  described  as  being  the  head 
(murdha),  or  standing  at  the  head  ( murdhan ) of  the  world ; cp.  Nirukta  vii.  27. 

19.  Now  the  holding a {harana)  of  moisture  in  that  (celestial) 
world  ( amutra ) also  by  means  of  (his)  rays — this  is  (his)  function  : 


Introduction]  BRHADDEVATA  ii.  20 — [36 

wherefore  all  beings  fail  to  distinguish  (him)  very  clearly  by 
the  eye. 

tot  hdWfdd  (°th,  °f%°  f),  ffwfs- 

k.  I have  adopted  the  reading  of  r,  against  the  weight  of  the  MS.  evidence, 
because  on  the  one  hand  rasa  or  a similar  word  is  necessary  (cp.  i.  68;  ii.  6;  iv.  38), 
and,  on  the  other,  rasmibhih,  as  coming  at  the  end  of  the  line,  is  superfluous  here.  Its 
occurrence  here  also  is  doubtless  an  early  corruption  due  to  anticipation  helped  by  the 
identity  of  the  first  syllable  of  rasasya  and  rasmibhih. — ^hdbfkdr7, 

r.— hddmVdd,  RTfafWRTfa  bfk,  ^ Wf^T 

r. — br,  hdndfkrVr7.  the  reading  of  most  of  the  MSS., 

would  be  an  easy  corruption  of  partly  owing  to  the  u of  and  partly  because 

would  be  in  the  mind  of  the  copyist.  The  expression  *T%rTrf^  recurs  in  ii.  31.  But 
might  have  been  the  original  reading. — hddndbfkddd.^NJT  r. 

a This  word  is  probably  meant  to  express  the  double  phrase  of  the  Nirukta  (vii.  11) : 
athasya  karma  rasadanam  rasmibhis  ca  rasadharanam,  ‘ the  taking  up  and  holding  of  moisture 
with  his  rays.’ 

20.  Now  distinguishing  correctly  in  the  formulas  this  dis- 
tribution of  these  (three  deities)  which  arises  a from  (their  different) 
powers  and  spheres, 

dr4,  fWR  b,  f^rtrrc  hndk,  fWR  f,  f^WI  r. 

a Vibhuti-sthana-sambhavam,  a bahuvrihi,  as  in  i.  104;  but  vibhuti-sthana-janma  in 
i.  96  is  a dvandva. 

21.  Teaching,  studying,  and  reciting  a formula  (addressed  to 
them),  a man  attains  to  the  sphere  of,  to  identity  of  world  (and) 
intimate  union  with,  these  same  (gods). 

hndrfk,  b. — Wri 

WtrW  b,  dr4,  ipf  fk  corr.  to  °^f),  ^ 

%Tr^b^rthd. — ^TR  hndr,  ^TRbfk. — *H<?fi<«hdkf  (*TT°  f), 

b. — TR  Bhdm1,  ^5rf%Hlg?f7T  r. — Tho  end  of  the  varga  is  here  marked  by 

ii  in  hdbfm1,  not  in  k. 

5.  Five  names  of  Agni.  Derivation  of  Agni,  Dravinodas,  Tannnapat. 

22.  Now  as  to  the  hymns,  the  poets  proclaim  (in  them)  five 
names  of  Agni,  twenty-six  of  Indra,  and  seven  of  Surya. 

^RiTOT  hdm’rbfk,  3|%iJ  d r4.— t*ff  hdbr,  f,  m’k. 


37]  — ii.  27  TRANSLATION  AND  NOTES  [Introduction 

23.  The  separate  explanation,  based  on  the  function a (of  the 
god),  of  each  of  these  here,  do  ye  listen  to  as  duly  stated  by 
me  in  its  entirety. 

a With  prthan-nirvacanam  karmajam  cp.  vibhdgam  vibhuti-sthana-sanibhavam  in  20. 

24.  Because  he  was  born  at  the  beginning  ( ag-re ) of  beings, 
and  because  he  is  a leader  ( agra-nl)a  at  the  sacrifice,  or  (because) 
he  unites  (his)  body  ( aiigam  sam-ni)h,  he  is  praised  by  sages  under 
the  name  of  ‘ Ag-ni.’ 

wi;  hm'r,  bfk. — m1fk,  H?Rrl  hrb,  dr4.— TR  hdm1, 

TRfk,  TOb,  TT^dr4. 

a These  three  etymologies  are  practically  identical  with  those  of  Nirukta  vii.  14 : 
agranir  bhavati,  agrarn  yajiiesu  praniyate,  aiigam  nayati  samnamamanah  ; cp.  above,  i.  91. 
b Sarn-nayate  is  doubtless  meant  to  correspond  to  Yaska’s  nayati  sam-namamanah. 

25.  Kutsaa  observing  the  action  by  which  he  bestowed b dra- 
vinac — wealth  ord  strength — proclaimed  him  as  Dravino-das  (i). 

TrB!  hm'rfk,  HT  b,  dr4. — TTRT^H  r,  TTTRT^tR  f,  hdm1, 

k,  bdi4:  cp.  RV.  i.  96.  8 H (indicative  aorist  in  form,  but 

injunctive  in  sense). 

a In  RV.  i.  96.  8.  b The  a in  the  majority  of  MSS.  seems  decisive  in  favour 

of  prayachad  as  against  prayached.  0 Cp.  Nirukta  viii.  1 : dhanam  dravinam  ucyate 
. . . balam  va  dravinam.  d Though  vapi  gives  one  syllable  too  much  to  the  line,  it 

is  probably  original,  as  the  rhythm  at  the  end  of  the  pada  is  normal  (u  — •),  the  two 
syllables  at  the  beginning  ( dravi -)  taking  the  place  of  one  long  one.  For  analogous  irregu- 
larities in  the  Mahabharata,  see  Hopkins,  The  Great  Epic  of  India,  p.  52. 

26.  This  (terrestrial)  Agni  is  Tanunapat  (2).  For  that  (celestial) 
Agni  is  tanu  from  tanana  (extending) : from  him  the  middle 
(Agni)  was  born,  then  from  the  middle  one,  in  (his  proper)  place, 
this  (terrestrial)  onea. 

cRHTtR:  fr,  rTrRTrR:  m\  cRRT  HR  k,  HHTHR  b,  HHTTtTR  h,  HVHT  HR: 

dr4. — hm'r,  bfk.— hndr,  f,  ^TRt^  kr2,  *R  b,  *rtN 

dr4. — The  end  of  the  varga  is  here  marked  by  H in  hdm1  bfk. 

a Cp.  below,  iii.  64. 

6.  Narasamsa,  Pavamana,  Jatavedas. 

27.  The  poets  call  an  immediate  a descendant  (prajam)  grand- 
son ( napat ),  and  this  (terrestrial)  Agni  is  the  grandson  b of  that 
(celestial)  one  ; hence  he  is  Tanunapat. 


Introduction]  BRHADDEVATA  ii.  28 — [38 

hbddfk,  dr.— PP;  lirb,  fk. — 

hra'r,  b,  r2,  fk. 

a This  expression  is  borrowed  from  Nirukta  viii.  5 : napad  Hi  anantarayah  prajdya 
namadheyam.  ‘ Next  after  a son  ’ is  evidently  the  meaning  here  of  anantara.  b Yaska 
also  explains  Tanunapat  as  a ‘ grandson,’  but  in  a different  sense  (cow,  milk,  sacrificial 
butter),  as  the  word,  according  to  him,  designates  the  ajya.  He  also  quotes  S'akapuni’s 
divergent  explanation  of  Agni  as  a ‘ grandson  ’ (atmospheric  waters,  plants,  Agni). 

28.  Because  he  is  individually  ( jprthaktvena ) lauded  ( sams ) by 
men  (nr)a  combined  at  the  sacrifice,  therefore  poets  praise  this 
(Agni)  as  Narasamsa  (3)  in  AprI  hymns. 

h d m1  f,  ^ffiRkr,  ^2%^  b. — h dfndkddb7,  b, 

r. — W^ndbfk,  ^^%hd,  •ST^l^r,  r1r2(r4?). — ^TT^:  hdndrbfk, 

dr4. 

a This  is  evidently  based  on  Sakapuni’s  explanation  of  Narasamsa  as  Agni  (Nirukta 
viii.  6) : naraih  prasasyo  bhavati.  Katthakya’s  explanation  of  Narasamsa  as  sacrifice  (yajna) 
is  given  below,  iii.  2. 

29.  And  again  because  the  terrestrial  Agni  purifies  ( punati ) 
this  universe,  therefore  he  is  praised  by  hermit  seers  as  (the 
Purifier) a Pavamana  (4). 

tprrfa  hr,  qf?T  b,  WRTfTT  fkr2. — ^ ^ hm’r,  ^ ^ fkr2,  b. — 3 

fM?R  hm’r,  b,  r2,  %ITR*  k,  ^NT- 

f.  This  s'loka  is  omitted  here,  but  added  after  31,  in  a somewhat  altered  form, 

by  dr4. 

a Cp.  above,  i.  66. 

30.  Again,  because  when  born  ( jdta ) he  knows  ( veda ) beings, 
he  is  spoken  of  as  Jatavedas  (5),  and  because  he  became  one  in 
whom  knowledge  ( vidya ) was  produced  (jdta),  or  (because)  when 
born  (jdta)  he  knows  (adhi-vetti)  wealth  ; 

hndrfk,  WHT  b,  dd  (cp. 

i.  92). — hm’kr,  b,  dr4. — WTfTpTsft  hm’r,  ^TrT^ft  bfk,  oTTrT 

ddr7. — 'fart  hr3m1br2r6,  farT  f,  farT  k,  farTT  r. — fW^T  TT  hm’rb,  TT 

fk,  ^ %fVT  dd. 

31.  or  because  when  born  (jdta)  again  and  again  he  is  known 
(vidyatc)  by  all  beings,  therefore  he,  as  the  Indra  of  the  middle 
part  (of  the  universe)*1,  is  praised  as  Jatavedas  b. 


39] 


— ii.  34  TRANSLATION  AND  NOTES  [Introduction 


oCTcT  hndr,  orm  k,  WT<TT  bfdr4. — hdWbfkr2,  r. — 

After  this  (31)  s'loka,  r1  r4  add  29  in  the  following  modified  form: 

^rrfrr  fnfufa:  ^ i 

%WTOTf^mWT7qwr^  ^f?T  ^pr:  11 

The  end  of  the  varga  is  here  marked  by  $ in  hbfk,  not  in  m1. 

a Cp.  above,  i.  99,  where  a hymn  to  Jatavedas  means  one  addressed  to  the  Middle  Agni; 
cp.  also  i.  67.  b Two  etymologies  of  Jatavedas  have  already  been  given  in  i.  92 ,jato  vidyate 
and  jdtair  vidyate,  the  former  being  identical  with  the  fourth  given  in  ii.  30,  31.  There  are 
thus  five  which  correspond  more  or  less  to  the  five  given  in  Nirukta  vii.  19  : three  of  these, 
jdtavidya,  jdtavitta,  jate  jate  vidyate,  are  followed  by  the  second,  third,  and  fourth  in  the 
above  two  slokas  (30,  31),  another,  jatdni  veda,  is  partially  followed  by  the  first,  while 
the  fifth,  jatdni . . ena/n  viduh,  is  followed  by  the  second  in  i.  92  ( jdtair  vidyate). 

7.  The  twenty-six  names  of  Indra : Vayu,  Varnna,  Rudra,  Indra. 

32.  But  because  he,  in  a most  subtle  form,  abides  in  the 
air  as  the  one  pervading  ( vyapya ) the  three  (worlds),  the  seers 
adoring  (him)  by  reason  of  this  function,  called  him  Vayua  (1). 

^THlifr,  ni\  <J  TKk,  ^^br2r5,  r\  r4.— 

^*?T1  hm’r,  b,  f,  r3kr2r5r7. 

a Vayn  comes  first  in  the  Naighantuka  (v.  4)  in  the  list  of  the  deities  of  the  middle 
sphere  : cp.  Nirukta  x.  1,  and  Roth,  Erlauterungen,  p.  134.  Twenty-three  of  these  twenty- 
six  names  (the  first  eight  in  the  same  order)  occur  among  the  thirty-two  of  Naighantuka 
v.  4,  the  three  others  appearing  in  Naighantuka  v.  5.  Cp.  above,  i.  1 22-1 29. 

33.  But  because  with  concrete  moisture  he  alone  covers 
( vrnoti ) a these  three  (worlds),  the  singers  in  their  praises  speak 
of  him,  by  reason  of  this  faculty,  as  Varuna  (2). 

hndrbfk,  d r4.  — bfkr, 

hm1.- STWT  hrbfk,  MTF:  m1. — WiW^:  hm1rb,  f,  ^ k,  g dr4. 

a This  follows  the  etymology  of  Nirukta  x.  3 : varu.no  vrnotiti  satah. 

34.  Because  he  roared  ( arodlt ) a in  the  air,  giving  rain  with 
lightning b to  men,  therefore  he  is  highly  praised  by  four  seers  c 
as  Rudra  (3). 

hm1  rfk,  dr4.— l^hm1', 


Introduction] 


BRHADDEVATA  ii.  35—  [40 

fk,  l1!4.  — hm1rk,  (^^Tg^rchfir:  f, 

dr4. — This  s'loka  (34)  is  omitted  in  b. 

a This  is  one  of  the  etymologies  of  Rudra  given  in  Nirukta  x.  5 : yad  arodit  tad 
rudrasya  rndratvam  iti  haridravikam.  Yaska  remarks  that  the  name  may  also  be  derived 
from  the  root  ru.  b Cp.  vatavrsti,  ‘ rain  with  wind.’  c That  is,  by  Kanva  (i.  43), 
Kutsa  (i.  1 14),  Grtsamada  (ii.  33),  and  Vasistha  (vii.  46). 

35.  And  having  become  the  established  (source  of)  life  of  the 
four  kinds  of  beings,  he  rules  ( Iste ) over  this  universe ; therefore 
he  has  been  named  Indra  (4). 

f^Jhd,  S^ndr.^fb,  ^f%k. — ^t^hndr,  RRTO  fk,  b. — BBpT  hm1 

rbf,  k. — Sloka  35  comes  before  32  (that  is,  at  the  beginning  of  the  varga)  in  bfk. 

It  is  omitted  in  rlr4. 

36.  Because  he,  associated  with  the  Maruts,  at  the  (proper)  time 
bursts  open  ( drnati ) refreshment  (tram) a in  the  sky,  accompanied 
with  great  roar,  therefore  the  seers  called  him  Indra. 

TTT  fUnfa  hndrb  (=Nirukta  x.  8),  «lPd  dr4  (*TT  is  the  second 

derivation  in  Nirukta  x.  8),  fplJTfR  f,  tlWTflT  k.  — stRd,  hrb,  fk. — 

hndrb,  fk. — The  last  pada  in  m1  is  RpR  repeated  by 

mistake  from  the  last  s'loka. — The  end  of  the  varga  is  here  marked  by  'O  in  hm1bf,  not  in  k. 

a This  is  identical  with  the  first  of  several  etymologies  given  in  Nirukta  x.  8. 

8.  Parjanya,  Brhaspati,  Brahmanaspati,  Ksetrasya  pati,  B>ta. 

37.  Because  he  alone  endows  ( prarjayati)  & this  earth  at  the 
(proper)  time  with  moisture  produced  from  the  sky,  therefore  the 
seers  Atrib  and  the  son  of  Urvasi0  (Vasistha)  speak  of  him  as 
Parjanya  (5). 

srf^TT  hm1,  ^f^TT  fk,  b. — hm1,  RTRIR^R  fk,  RTsMslR 

b. — RRT  hdr,  tITRT  dr4,  =R  ^BrI  f,  :R^rI  b,  ’Rf^m1. 

a The  four  etymologies  of  Parjanya  given  in  this  and  the  following  s'loka  are  identical 
with  Yaska’s  in  Nirukta  x.  10:  parjanyas  trper  adyantaviparitasya  tarpayita  janyah,  paro 
jetd  va  janayitd  va,  prarjayitd  vd  rasandm.  b As  composor  of  the  Parjanya  hymn,  v.  83. 
c Vasistha,  several  times  thus  referred  to  by  his  metronymic  (e.  g.  ii.  44,  156;  iii.  56; 
cp.  v.  149,  150),  is  the  author  of  the  other  two  Tarjanya  hymns,  vii.  101,  102. 


41]  — ii.  41  TRANSLATION  AND  NOTES  [Introduction 

38.  Because  he  gladdens  ( tarpayati ) the  worlds,  and  because 
he  is  genial  (jcmya) — friendly  to  the  people  ( jana ) — (or  because  he 
is)  a supreme  (para)  conqueror  ( jeta ) or  generator  ( janayitd ), 
therefore  (Kumara)  Agneyaa  sang  (of  him  as  Parjanya). 

TTUilrtlM  ^Hhm1  r,  rfU  fk,  b. — hfk,  ^tcfiiq^n1  r, 

b. — Tnfr  %rfT  h m1  r b (Nirukta x.  10).  %7TT  fkr2. — bfk, 

r3m*,  r,  (Tt  h,  d. — 38  is  omitted  in  r1  r4. 

a As  the  alternative  author  of  vii.  101,  102 : cp.  ArsanukramanI  on  those  hymns : 
agnxputrah  kumaro  va  vasistho  va  svayam  munih,  and  SarvanukramanI : ete  kumara  dgneyo 
’pasyad  vasistha  eva  va  vrstikamah. 

39.  Because  he  protects  (pati)  the  two  great  ( brhat ) worlds, 
the  middle  and  the  highest,  he  is,  by  reason  of  this  great  function, 
lauded  as  Brhaspati a (6). 

ff?fT  hm1r,  fffirT  fkr2,  b. — ofaftfarT:  b,  hdm’r, 

t^rfrT:  f,  °f?[  k. 

a Cp.  Yaska’s  etymology  (Nirukta  x.  11):  brhaspatir  brhatah  pata  palayiia  va;  brhatah 
being  explained  by  Durga  as  mahato  asya  jagata  udakasya  va.  Cp.  ii.  3 : brhatas  patina. 

40.  Speech  is  Brahma  and  truth  is  Brahma,  this  whole  world 
is  Brahma;  therefore  6aunahotraa  (Grtsamada)  praising  sang  (of 
him)  as  protector  ( patdram ) of  Brahma  b (i.e.  as  Brahmanaspati,  7). 

TRJb  hndrfk.  — TTTrrn;  hm1  r,  UT^TRT  fk,  THcf^T  b. — ^U^brnL, 

^PTOlb. ofR  ^T^h,  °$n:  *p^r,  b,  ^p^m1, 

fk. — This  sloka  (40)  omitted  in  dr4. 

a In  EV.  ii.  23-26.  b Nirukta  x.  12  : brahmanaspatir  brahmanah  pata  va  pala- 

yita  va. 

41.  Because  he  entered  into  the  earth  ( ksitau ) a at  the  (proper) 
seasons,  distributing  food  to  the  nations b ( ksitibhyah ),  therefore 
Vamadeva0,  praising  (him),  calls  him  ‘Lord  of  the  Field’  (8). 

hm1,  ^r*T  d,  r3,  ^Jt}f  r.  The  reading  of  41°^  in  the  text  is  that  of  hdndr 
(presumably  r3,  as  r1r4  omit  this  line  here) ; this  form  of  the  line  is  added  by  b fkr2 dr4 
after  6oab  (see  v.r.  there),  instead  of  it  bfk,  and  in  addition  to  it  r (=  r2 ; omitted  in 
r3r5),  have  here — 

v • bfk 

^TftT  p:  1 r 

G 


II. 


Introduction]  BRHADDEVATA  ii.  42 — [42 

which  probably  represent — 

cTR^f  hm1bfk,  r,  HRi^f  dr4. 

a Nirukta  x.  13:  ksetrasya  patih:  ksetram  ksiyater  nivasakarmanas,  tasya  pata  va 
palayita  va.  b The  amended  form  of  this  line  as  found  in  some  of  the  MSS.  (see 

critical  note  above)  would  mean : ‘ because  dwelling  in  the  field  he  again  in  due  season 
gives  rain.’  0 In  RV.  iv.  57. 

42.  Because  he  declared  him  who,  connected  with  the  middle 
world,  is  to  be  seen  by  the  mind  (only),  with  truth  (to  be)  in 
truth  ( satya )a,  the  same  (Vamadeva)  praised  him  as  Rtab  (9). 

hndbfkdr4,  r2,  r3. — g *J|T3  hdr.rj  ndb, g 

fkr2,  dr4. — IRcJ) hm1fr,  W*  b. — W % hrb,  W ^ % 

f,  ^ % k,  ^ ^ m1. — * TR  hm1rbfk,  T(  TR  r5r7.  — ogrl^hndrbfk, 

dr4  . — The  end  of  the  varga  is  here  marked  by  C in  hdndbfk. 

a Rta  is  explained  in  Nirukta  iv.  19  as  satyam  va  yajfiam  va.  Cp.  also  Sayana  on 
RV.  iv.  23.  8.  b RV.  iv.  23.  8 (in  illustration  of  rta)  is  commented  on  by  Yaska  in 
Nirukta  x.  41 : cp.  Roth,  Erlauterungen,  on  this  passage. 

9.  Vastospati,  Vacaspati,  Aditi,  Ka,  Yama. 

43.  And  by  his  magical  power  he  abides  in  the  air  with 
internal  moisture a shed  with  thunder  : hence  he  (V amadeva) 
again  b spoke  of  him  (as  such  in)  ‘ the  call  of  Rta  ’ ( rtasya  slokah ) c. 

bdndr,  ^rrRnrt  f%t  b.  f^TI  fk,  y*  fwt 

dr4.  — fRrfr  hfr,  fwt  m1k,  f^TcTT  b. — 

hm1rfb,  k. — hm1rb,  ySRT  fk. — gyfpT  hm^b,  f. 

a "With  reference  to  the  meaning  ‘water’  (Nirukta  ii.  25:  rtam  ity  udakanama) ; cp. 
below,  ii.  50.  b That  is,  first  in  the  sense  of  ‘ truth  ’ (satya),  now  in  the  sense  of 

‘ water  ’ (i.  e.  cloud-water,  lit.  ‘ internal  fluid  ’ : antarasa).  0 RV.  iv.  23.  8C : see 

Nirukta  x.  41. 

44.  But  because  (being  in  the)  middle  (sphere)  he  granting  an 
abode  (vdstu)  to  the  world,  protects11  (it),  therefore  the  son  of 
Urva^I  (Vasistha)  proclaims  him  (to  be)  Vastospati  (10)  in  four 
(formulas) b. 


IR^Wvr,  "JR^f  hd,  JR^m1,  b,  fk. — * hdm1, 


43] 


— ii.  48  TRANSLATION  AND  NOTES  [Introduction 


bfkr  (cp.  critical  note  on  i.  92  : jatah  san  and  jdtasya). — «4 (?i  hdr,  srreft;tiTffT:  k, 

f,  wnsft:  trf?r  b. 

a Nirukta  x.  16:  vastospatir : vdstu  vasater  nivasakarmanas,  tasya  paid  vd  palayitd  vd. 
b RV.  viii.  54.  1-3,  55.  1.  Caturbhih,  here  and  in  some  other  passages  of  the  BD.  (see 
Index  of  Words),  refers  to  stanzas,  not  hymns.  Mantraih  is  perhaps  to  be  supplied  here, 
not  rgbhih  : but  see  vi.  41,  where  rgbhiJ  caturbhih  actually  occur  in  juxtaposition. 

45.  Since  the  Vedas  are  learned  with  speech  (vac),  (and)  the 
metres  there  (are  recited)  with  speech,  and  moreover  speech  is 
this  universe,  therefore  (he  is)  praised  as  ‘ Lord  of  Speech  ’ (1 1)  a. 

hmLb,  f,  *TR~t  ^ k. — This  s'loka  (45)  is  omitted  in  r1  r4. 

0 Nirukta  x.  17:  vacaspatir : vacah  pdtd  vd  palayitd  vd. 

46.  And  because  he  abides  (in  the)  middle  (sphere)  surrounding 
(the  wTorld)  a,  not  afflicted  ( dlna ) on  any  side,  therefore  the  seer 
Rahugana  Gotamab  proclaims  him  as  Aditic  (12). 

«T  hml,  «T  firllN  rV,  b,  $7^  rfkr2.  — rVbm1, 

hfkr.  Cp.  critical  note  on  i.  58. 

a Cp.  RV.  x.  90.  1 : sa  bhumim  visvato  vrtvatisthat.  b In  RV.  i.  89.  10  (Nirukta 
iv.  22,  23).  0 Nirukta  iv.  22 : aditir  adind  devamata. 

47.  But  because  he  is  a protection  to  creatures,  desiring 
(their)  Tea — happiness  ( suJcha ) a — in  his  heart,  therefore  the  seer 
Hiranyagarbha  b,  adoring0  (him),  spoke  of  him  as  Ka  (13). 

hm'fr2r3,  b,  r,  k.  — hmVr6, 

gtsRbfk,  TR  TtV  ftpC  $<i:  r. — ^^hm'r,  l^hRbfk. — ^R- 

nRR  TR^b,  r,  ^RtTTR  ?R^f,  ^hmWr7,  TR  7J 

TTR^kr2. 

a Sukha  is  one  of  the  three  explanations  of  ka  given  in  Nirukta  x.  22 : kali  kamano 
vd  kramano  vd  sukho  vd.  b The  reputed  seer  of  RV.  x.  121;  see  Arsanukramanl 

x.  59  and  Sarvanukramanl  on  x.  121.  0 Cp.  arcantah  in  ii.  32. 

48.  He  giving a (prayachan)  offspring  here,  and  gathering 
(them)  goes  forth  b (to  the  other  world) : therefore  the  seer  Yama° 
calls  him,  the  son  of  Vivasvat d,  Yamae  (14). 


3RT:  hr3m1br,  IRT  fk. — hh’mV,  JRW^bfk,  IR^fTT  r, 
rL4.— hr3mW,  fk,  b,  r. — JRTfTI  hr,  ^ STTfTT 


Introduction] 


BRHADDEVATA  ii.  49—  [44 

bk,  f f,  ^ Trrfa  r4.  — dd,  w ^b,  wr  f,  wr  k, 

H^TWIb  ndr. — The  end  of  the  varga  is  here  marked  by  Q.  in  hndbfk. 

a Nirukta  x.  19  : yamo  yachatiti  satak.  b Cp.  RV.  x.  14.  1 (commented  on  in 

Nirukta  x.  19)  pareyivamsam  . . . samgamanam  jananam.  c The  reputed  seer  of  RV. 

x.  14;  cp.  ArsanukramanI  x.  6 and  SarvanukramanI  on  x.  14.  d RV.  x.  14.  1 : vai- 

vasvatam  . . yamam.  0 Cp.  Nirukta  x.  20:  agnir  api  yama  ucyate. 

10.  Mitra,  Visvakarman,  Sarasvat,  Vena,  Manyu. 

49.  Because  all  men  making  ( mitrlJcrtya ) a friend  (of  him) 
worship  him,  therefore  ViSvamitraa  himself  praising  (him)  calls 
him  ‘ Mitra  ’b  (15). 

fa-fterai  hm1bfkr,  ^ 353^  dr4. hndr,  fkr2,  dr4. 

a In  RV.  iii.  59.  1 (commented  on  in  Nirukta  x.  22).  b That  is, ‘Friend.’  None 
of  the  three  etymologies  given  in  Nirukta  x.  ai  is  here  followed. 

50.  Because  at  the  close  of  the  hot  months  he  refreshes  the 
earth  with  water  ( rta ) a,  creating  the  activity  b (karma)  of  every- 
thing ( visvasya ),  therefore  he  (is  called)  Visvakarman  (16). 

mV  hd,  fk, 

b. — Ww^hm^bf  (^fTJ  f),  kr2,  ^ %*TT- 

^tfW^dr4. — SR^hndr,  b,  oR^k.— hm1rbfk,  § 

dr4. 

a Cp.  above,  ii.  43.  b Cp.  Nirukta  x.  25  : vidvakarma  sarvasya  karta. 

51.  Because  he  has  lakes  ( sardmsi ) full  of  ghee  in  the  three 
worlds,  (the  seer)a  proclaims  (him)  as  ‘ Sarasvat  ’ b,  (while)  Vac 
(speech)  they  call  Sarasvatl c. 

ZffcHJ  m1dr,  hfk,  b.  — ^f?T  3TTf  hm1rfk,  ^tTT  TTPlf  b (cp.  iv.  39), 

dr4. — UTf>i  all  except  dr4  which  read  i.e. 

a That  is,  Vasistha  in  RV.  vii.  96.  4-6,  one  of  these  three  stanzas  being  quoted  by 
Yaska  (Nirukta  x.  24)  for  Sarasvat,  but  without  explanation.  b Yaska,  Nirukta  x.  24, 
does  not  explain  Sarasvat,  merely  remarking:  sarasvatl  vyakhyatah.  This  must  refer  to 
ii.  23,  where  Sarasvatl  is  stated  to  be  a name  of  Vac  (voice),  RV.  vi.  61.  2 being  quoted 
as  an  example  of  Sarasvatl  as  a river,  while  examples  of  her  as  a goddess  ( madhyasthana 
stri)  are  deferred  to  Nirukta  xi.  25-27.  0 5 ic<i  = iv . 39® l,  except  that  in  the  latter 

passage  HTVit  takes  the  place  of  Curiously  enough  b has  in  the  present  passage 


45]  — ii.  53  TRANSLATION  AND  NOTES  [Introduction 

the  reading  Mini  which  we  should  at  first  sight  expect  in  iv.  39  (cp.  notes  on  that  sloka). 
The  reading  of  r4r4  refers  to  the  only  two  seers  who  mention  Sarasvat,  DIrghatamas  in 
RV.  i.  164.  52  and  Vasistha  in  RV.  vii.  96.  4-6. 

52.  Because  being  their  life  {prana)  he  moves a ( venati ) — 
abides — in  them,  therefore  the  seer  named  Vena  Bhargava  b here 
calls  him  Vena  (18). 

*74^3  hm1  r3,  b,  r6r7,  r,  omitted  in  fk. — 

*^ft  hndr,  fk,  b,  r’r4  (cp.  ii.  47). 

a Yaska,  Nirukta  x.  38,  explains  Vena  as  derived  from  the  verb  ven  in  the  sense  of 
* to  desire  ’ : venateh  kantikarmanah.  This  verb  is  one  of  the  kantikarmanah  in  Naighantuka 
ii.  6;  it  also  occurs  among  the  verbs  of  motion  ( gatikarmanah ) in  Naighantuka  ii.  14. 
Cp.  Roth,  Erlauterungen,  on  Nirukta  x.  38.  b The  reputed  seer  of  RV.  x.  123,  the 
first  stanza  of  which  is  explained  by  Yaska  in  Nirukta  x.  38.  Cp.  Arsanukramanl  x.  60 : 
veno  nama  bhrgoh  sutah. 

53.  Primaeval  ( agraja ) Heat a (tapas),  desiring  (abhimatyc c)b, 
created  him  month  after  month  : therefore  Manyu  Tapasa  c calls 
him  ‘ Manyu.’ 

Jnwhm'r,  JTT^Ti  bfk,  rh4.— ndbr,  hr3,  'Sjfa- 

fkr2,  ^f>TrTO  dr4. — TTOtiTW  dr4,  rffit  ^ k,  <Trft  sT3f  fb,  rTfft  tT^  hmL. 
— *T*jfWT°  bfkr,  h m1.  — The  end  of  the  varya  is  here  marked  by  ^0  in 

ndbfk,  not  in  hd. 

a My  reasons  for  adopting  the  emendation  tapo  ’yrajam  are  the  following.  Tapas 
would  account  for  the  patronymic  form  tapasa  in  the  name  of  the  Rishi  invented  from  the 
contents  of  the  two  hymns  RV.  x.  83,  84,  where  Manyu  is  frequently  addressed  and 
connected  with  tapas  (83.  2, 3),  and  might  thus  be  called  manyu  tapasa.  Tapas  is  the  starting 
point  of  creation  in  some  of  the  cosmogonic  hymns  of  the  RV.  (x.  190. 1 ; x.  129. 3),  whence 
desire,  kama  (cp.  abhi-matya),  came  into  being,  the  first  seed  of  manas  (cp.  manyu) ; and 
tapas  is  identified  with  svayambhu  brahma  and  called  the  ‘first  marvel,’  TB.  iii.  12,  31 
(cp.  Ved.  Stud,  iii,  p.  129).  Manyu  in  x.  84. 1 (also  83.  3)  is  identified  with  Indra  (the  middle 
Agni),  and  Agni  in  RV.  x.  52.  3 is  said  to  be  bom  month  after  month  ( jayate  masi  masi, 
cp.  sasrje  masi  masy  enam ).  Thus  Manyu  Tapasa  would  be  the  deity  as  well  as  invented 
Rishi,  though  these  are  regarded  as  distinct  (there  being  no  atmastava  here),  as  Yama  in  48, 
Vena  in  52,  Tarksya  in  58,  Mrtyu  in  60.  Dr.  Sieg,  with  whom  I corresponded  about  this 
passage,  wished  (with  r4r4)  to  read  tapo  ’grajah,  ‘the  eldest  bom  of  Tapas’  (=  Manyu 
Tapasa),  but  the  meaning  seems  to  me  impossible.  The  MSS.  constantly  confuse  anusvara 
and  visarga ; for  instance,  in  ii.  60  where,  in  the  case  of  the  analogous  emendation 
nearly  all  the  MSS.  have  visarga  for  anusvara.  Again,  vrajam  (fb)  is  very  close  to  grajam. 


Introduction] 


BRHADDEVATA  ii.  54— 


[46 

b Yaska  (x.  29)  derives  Manyu  from  man  also,  though  without  explaining  why  he  is  so 
called : manyur  manyater  diptikarmanah  krodhakarmano  vadhakarmano  vd.  0 Manyu 

Tapasa  is,  according  to  AreanukramanI  x.  33  and  the  Sarvanukramani  on  x.  83,  the  seer 
of  RV.  x.  83,  84.  The  first  stanza  of  the  latter  hymn  is  commented  on  by  Yaska,  Nirukta 
x.  30. 

11.  Asuniti,  Apam  napat,  Dadhikra,  Dhatr,  Tarksya. 

54.  Because  at  the  time  when  beings  die  he  alone  leads 
(nayati)  (their)  spirits  a [asicn),  therefore  he  is  spoken  of  as  Asuniti 
(20)  by  6rutabandhub  who  praises  (him). 

SlTOl^hm'r,  fk,  TRISRt  b. — ^pnTT  hm'r,  q?T- 

b,  }p4WTrTT  g*R^TT  f,  k. 

a Nirukta  x.  39 : asunitir  asun  nayati.  b The  reputed  author  of  RV.  x.  59,  the 
fifth  stanza  of  which  is  commented  on  in  Nirukta  x.  40. 

55.  At  the  end  of  the  hot  months  (his)  birth  takes  place  in 
(their)  midst a : therefore  the  seer  Grtsamada b (in)  praising  (him) 
calls  him  Child  of  Waters0  (21). 

°5RWrfTO%  hm'r,  bfk. — TOTTOTRhm'r,  ^ 

r'r4,  xrarer  fk,  ^ TORIT  b.—^I^:  m'r,  h, 

^HRfk,  ^ b, 

a Cp.  apsv  antar  in  RV.  x.  30.  4 commented  on  in  Nirukta  x.  19  ; not  ‘in  the  middle 
(sphere),’  as  one  would  otherwise  be  inclined  to  translate  from  the  use  of  madhyamah  in 
ii.  44  and  madhyabhagendrah  in  ii.  31.  b In  RV.  ii.  35  (cp.  Nirukta  x.  19).  0 Cp. 

Nirukta  x.  18:  apam  napat  tanunaptrd  vyakhyatah:  see  above,  ii.  27. 


56.  Because  supporting  ( a-dadhat ) the  mass  of  waters  con- 
tained in  the  atmosphere  a for  eight  months,  he  roars  b ( krandati ) 
frequently  in  (their)  midst,  therefore  he  is  described  as  Da- 
dhikra (22). 

m'rbf,  k. — m'r,  hd,  f, 

k,  b,  WfWt  r'r4.  — 56c<J  omitted  in  fk.  — hm'rb,  dr4. — 

•TOR hr,  “TO5!1'- — 0«RT%5T  hr3m'brVr7,  «%f<T  r'r4. 

a Cp.  antdrasdh  above,  43.  b This  is  one  of  the  three  derivations  given  in 

Nirukta  ii.  27  (tho  first  part  of  the  compound,  dadhat,  being  the  same  in  all  throe) : dadliat 
kramatUi  vd  dadhat  hrandatiti  vd  dadhadakari  bhavatiti  va. 


47] 


— ii.  59  TRANSLATION  AND  NOTES  [Introduction 


57.  He  then  himself  roaring  deposits  ( cladhati ) in  the  earth 
for  a month,  the  germ  developed  in  the  ninth  month  : (therefore) 
he  is  sung  in  stanzas  (of  the  Rg-veda)  as  ‘ Dhatr  ’ a (23). 

b. — H JTTRnlifUindrb,  — 57°6  omitted  in  fk. — 

^3#T  VTTtafa:  Wr,  ^ f,  k,  Wfa:  b. 

a There  is  no  corresponding  explanation  in  the  Nirukta ; all  that  is  there  said  is 
(xi.  10) : dhata  sarvasya  vidhatii. 

58.  In  the  widea  ( stlrne ) air  he  dwells  ( ksiyciti ) or  he  swiftly 
(turnam)  glides  b ( ksarciti ) : therefore  the  seer  Aristanemi  Tarksyac 
has  spoken  of  him  thus  as  Tarksya  (24). 

hndr  (Nirukta  x.  27  ef^TJT £ «r1 

r1  r4,  ^ fr2k.  b. — ^ hm’r  (^TtT^ 

T^T  Nirukta  x.  27),  SfrfT(?m  rV,  f,  ^f^SfrT  wfa  kr2, 

b,  *1^1  eft?  dr4. — ^^hr3bfkr2i5r7,  r (dr4?). — The 

end  of  the  varga  is  here  marked  by  ^ in  hm1bf,  not  in  k. 

a Nirukta  x.  27 : tarksyas  ivastrd  vyakhyatah  (see  viii.  13 : tvasta  turnam  a£nuta  iti 
nairuktah) : tirne  ’ntarikse  ksiyati  turnam  artham  raksaty  asnoter  vd.  In  view  of  the 
etymology  in  the  Nirukta,  it  looks  as  if  tirne  might  have  been  the  original  reading  of 
the  BD.,  but  stlrne  may  have  been  an  intentional  variation  as  having  a clearer  meaning. 
Cp.  the  etymologies  of  Tvastr  given  below,  iii.  16.  b Ksarati  may  also  have  been 

an  intentional  deviation  from  raksati,  the  explanation  of  the  Nirukta.  0 The  reputed 

author  (Arsanukramanl  x.  61)  of  BY.  x.  178,  the  first  stanza  of  which  is  commented  on 
in  Nirukta  x.  28.  Tarksyarsih  may  be  meant  for  a compound,  not  an  irregular  sandhi. 


12.  Pururavas,  Mrtyu.  Names  of  the  sun:  Savitr,  Bhaga. 


59.  Roaring  (I'uvan)  in  the  sky  he  proceeds  to  sunrise,  discharg- 
inga the  waters  from  the  abyss  (krntatrat)h : (therefore)  Uruvasinlc 
(i.  e.  Urvasi)  calls  him  Pururavas  (25)  d in  her  own  words  e. 


^tr,  *Tcf^b.  JT  f,  *R;k,  yt^hm1. — m’b,  hr3, 

r,  fk.-fw^H:  m1r,  f,  h,  k, 

WK  b.  — hr,  m1,  ^<4^:  b,  f,  k.— 


bfkr. 


hdm1 


a Cp.  above,  i.  93.  b An  instance  of  a Vedic  word  used  without  the  influence 
of  the  passage  referred  to.  0 Meant  to  be  an  etymological  form  of  Urvasi,  which, 

however,  differs  from  any  of  the  three  derivations  given  by  Yaska  in  Nirukta  v.  13.  d Cp. 
Nirukta  x.  56  : pururatd  bahudha,  roruyate.  On  the  rava  of  various  gods,  see  Vedische 
Studien  iii,  p.  137.  6 In  BY.  x.  95.  7 (commented  on  by  Yaska  in  Nirukta  x.  47). 


Introduction] 


BRHADDEVATA  ii.  6ck- 


[48 

60,  61.  But  because  with  great  din  he  goes  driving  on  the 
deceased  ( mrtam)* , therefore  him,  as  being  death  ( mrtyu ),  the 
youngest  son  of  Yama,  named  Samkusukab,  himself  praises  as 
‘ Mrtyu  ’ (26)  c. 

Causing  the  darkness  to  disappear  from  the  sun  and  Dawn 
to  appear, 

60.  iren^rafTTkd,  f,  h,  m1,  irarrw%f?T 

b,  irr^rr  r,  %f7f  dr4.— *pr:  fkr2,  frr:  hm1^  d,  r4. — Between  the 

two  lines  of  6o(where  it  is  absolutely  out  of  place)  b fkr2  dr4  r(r7  ?)  add  the  line  (=4i“6) : 

'WQ  bfkr2,  %??  r.  — r,  b,  f^rt  f,  r2,  k. — 

3^TtJR0  r,  b,  Hr}  ^(?)r°  f,  *T?[^R0  k,  *JtT  + R°  r2. — 4 °fa^r,  ®f^f 

b,  k,  fr2,  «fa=T  (f^rft)  r1  r4. 

6r.  hm1r,  STERW:  bfkr2,  r5. — ^M^r,  R r4, 

h r3m  Vr5,  qq&Rtf b,  k. — bf krVh  r3m\ igjft  dr4. — bmh, ^ b,  f k. 

a The  explanation  of  Satabalaksa  Maudgalya  in  Nirukta  xi.  5 : mrtyur  marayatiti  sato, 
mrtam  cyavayatiti  va  htabalakso  maudgalyah.  b The  author  of  RV.  x.  18,  the  first 

stanza  of  which  is  quoted  by  Yaska  in  Nirukta  xi.  7.  Cp.  ArsanukramanI  x.  8,  and 
Sarvanukramani  on  RV.  x.  18.  0 Twenty-three  of  these  names  occur  in  Naighantuka 

v.  4,  and  three  (Aditi,  Dhatr,  Mrtyu)  in  v.  5,  most  of  them  being  explained  in  Nirukta  x. 

62.  he  alone  propels  ( pra-sauti ) a the  day-star  : by  reason 
of  that  function  he  is  Savitr  (1).  And  he  arose  illuminating 
( bhasayan ) these  worlds  with  his  rays  : therefore  the  seer  Vasisthab 
himself  (in)  praising  (him)  calls  him  Bhagac  (2). 

f^crreit  bfk,  f^cfT  ^T/tdd,  f^TRiT:  hndr.  — hndrbfk, 

dr4. — JTTO^ndfk,  ^T^R^hrb,  MTffT  *RT  dr4. — hm'r,  T!0  hr2 

r3d,  T:0  fk. — ^Ul^hm'r,  bfkr3  (r2?). — The  end  of  the  varga  is  here 

marked  by  ^ in  hbfk,  not  in  m1.  The  end  of  the  preceding  line  (RTf^rfH:)  is  marked 
in  lid  by  Q.^,  and  the  end  of  the  varga  (after  by  Q.$  II  II 

a Cp.  Nirukta  x.  31 : savitd  sarvasya  prasavita.  The  enumeration  of  the  seven  names 
of  Surya  begins  with  this  sloka.  I have  preferred  the  reading  which  has  divakara  in  the 
accusative,  as  the  verb  pra-sii  is  regularly  used  as  a transitive ; but  the  nom.  otherwise 
makes  good  sense  : ‘ the  day-star  (i.  e.  Surya)  stimulates  (in  general).’  b The  author 
of  RV.  vii.  41.  2,  which  is  commented  on  in  Nirukta  xii.  14.  0 Bhasayan  here  appears 

to  be  meant  for  an  etymological  explanation  of  bhaga,  suggested,  perhaps,  by  tho  explanation 
of  jura  as  applied  to  the  sun  in  Nirukta  iii.  16:  rdtrer  jarayila  sa  eva  bhasdm ; though  the 
word  bhaga  is  there  derived  from  tho  root  hhaj. 


49]  — ii.  66  TRANSLATION  AND  NOTES  [Introduction 

13.  Pusan,  Visnu,  Kesin,  Visvanara,  Vrsakapi. 

63.  Nourishing  ( pusyan ) he  causes  the  earth  to  thrive,  dis- 
pelling the  darkness  with  his  rays  a : therefore  Bharadvaja  praised 
him  as  ‘ Pusan  ’ (3)  with  five  (hymns)  b. 

lim'r,  b,  WTOT^fk. 

<K  d C 

a Cp.  Nirukta  xii.  16  : yad  rasmiposam  pusyati  tat  pusa  bhavati.  b RV.  vi.  53-56, 
58 ; the  first  stanza  of  the  latter  is  commented  on  by  Yaska,  Nirukta  xii.  17.  Cp.  below, 

v.  118. 

64.  Because  the  three  ( trlni ) regions  ( rajdmsi ) shine  with 
brilliance  as  his  footsteps,  therefore  Medhatithia  pronounces  him 
(to  be)  Visnu  (4)  of  the  three  strides  ( trivikrama ). 

hm'r,  €T  b,  f,  dr4,  7^%  k. 

8 In  RV.  i.  22.  17,  which  is  commented  on  by  Yaska  in  Nirukta  xii.  19.  In  explaining 
the  words  of  the  text,  tredhd  nidadhe  padam,  ho  quotes  Sakapuni’s  opinion  that  this  refers 
to  the  three  worlds  (prthivydm  antarikse  divi),  an  opinion  followed  in  the  present  passage 
of  the  Brhaddevata.  Cp.  my  ‘ Vedic  Mythology,’  p.  38. 

65.  Because,  after  making  a sojourn  ( sdyam ) apart,  he  goes, 
at  the  departure  of  darkness,  making  light a ( prakasam ) for 
beings  with  his  beams,  therefore  they  regard  him  as  (the  Hairy) 
Ketsin  (5). 

WTQ  m1  r,  ^TTfTT  hd,  ^TTf^f  fk,  WTQ  HTTflT  b, 

^ dr4. — ^ m1  rbfk,  hd. 

a Cp.  Nirukta  xii.  25 : kefi,  keia  rasmayas,  tais  tadvan  bhavati,  kasanad  va  praka- 
sanad  va.  Cp.  above,  i.  94. 


66.  Because  all  men  ( viive  narah)  now  singly  (and)  separately 
think a of  him,  by  reason  of  this  function  he  is  praised  in 
laudations  as  Visvanara  (6). 


*T  hm1  r,  HT  dr4,  *TT  b,  ^TT 

fk.' — r,  hdb,  fk. — •HJI  hr,  m1d, 

TTT  k,  •JWrr:  fb.— f^RT^hm’rbfk,  Wn^dr4. 

a The  verb  used  in  Yaska’s  explanation  is  not  man  but  ni  (Nirukta  vii.  21) : visoan 
naran  nayati  visva  enam  nara  nayantiti  va.  Cp.  Roth’s  Erlauterungen  on  Nirukta  vii.  21. 


Introduction] 


BRHADDEVATA  ii.  67— 


[50 

67.  Because  having  become  a brown  ( kapila ) bulla  ( vrsa ),  he 
mounts  the  firmament,  therefore  he  is  Vrsakapi  (7),  (in)  ‘ Indra 
is  above  all  ’ b (RV.  x.  86)  ; (or)  this  highest  bull  ( vrsa ) goes 
causing  to  waver  ( kampayan ) with  (his)  rays  c : 

brV,  f5Ni  (without  visarga)  hdr3m1  fkr2,  r. — lim'r,  b, 

ft- — The  end  of  the  varga  is  here  marked  at  the  end  of  this  s'loka  (eva  sah)  by  ^ 
in  hdbfk,  not  in  m1.  I have  left  it  there,  as  all  the  MSS.  which  mark  it  agree.  It  would, 
however,  have  been  much  more  natural  to  end  the  varga  after  the  preceding  line  (uttarah), 
as  varga  13  and  varga  14  would  thus  have  five  slokas  each,  instead  of  five  and  a half  and 
four  and  a half  respectively.  The  sense  would,  moreover,  not  have  been  interrupted  as  by 
the  present  division.  In  hd  the  preceding  line  ( uttarah ) ends  a sloka,  numbered  QC,  68a& 
is  numbered  Q.Q.,  69°^  as  ^00,  69  (after  yah)  as  ^ (=^0^),  &c. 

a Cp.  below,  vii.  141.  b The  refrain  of  RV.  x.  46,  the  twenty-first  stanza  of  which 
is  commented  on  by  Yaska  in  Nirukta  xii.  28.  c This  alternative  etymology  is  based 
on  Yaska’s  in  Nirukta  xii.  27 : yad  raSmibhir  abhiprahampayann  eti  tad  vrsakapxr  bhavati 
vrsakampanah. 

14.  Derivation  of  Visnn.  Incidental  names  cannot  be  enumerated. 

68.  (i.  e.)  because  he  goes  home  ( astam ) at  eventide  causing 
beings  to  sleep a,  (his  name)  Vrsakapi  may  be  (derived)  from  this; 
for  in  the  three  formulas  beginning  ‘ the  waste  ’ ( dhanva  : RV.  x. 
86.  20-22)  in  the  hymn  to  Vrsakapi  b,  he  appears  to  be  bidden0 
thus  ( iti ) by  Indra. 

hm'rb,  | f,  * k. — fi^J  hrfk,  ^ b,  r6.  — V%f7T  ndrbr5, 

VT^fiy  fk,  hdr3. — Wqm'l  hdm1,  fkr1,  UTipfr  b.— hndrfb, 

kr2.  It  would  be  best  (as  in  hd)  to  make  sloka  68  end  after  varisakape,  as  I have 
been  obliged  to  do  in  the  above  translation,  owing  to  the  sense  running  on. 

a This  is  meant  to  be  an  explanation  of  rasmibhih  kampayann  eti.  b The  irregular 
formation  vurisakapa  for  varsakapa  seems  to  be  due  to  the  exigency  of  metre.  0 In 
the  three  stanzas  (x.  86.  20-22)  Vrsakapi  is  addressed  and  called  upon  to  go  home  ( astam 
ehi)  by  the  path  which  procures  sleep  ( svapnanamfana : in  Nirukta  xii.  28,  however,  ex- 
plained as  that  which  destroys  dreams : svapndn  naiayati). 


69.  Visnu  a may  be  from  (the  root)  vis  (visnati)  or  vii  ( viiati ), 
(or)  from  vevis  ( vevesti ),  expressing  pervasion b : (he)  is  (thus) 
explained  as  the  Sun  who  is  everything c and  is  contained 
in  everything. 


51]  — ii.  73  TRANSLATION  AND  NOTES  [Introduction 

hdm1  r,  b,  7^  f,  7*T  k.— h,  r,  %%T  m1,  f^J- 

bf,  fawtT  k:  the  reading  of  bk  looks  like  a corruption  of  (the  third 

etymology  in  Nirukta  xii.  18),  which  may  thus  have  been  the  original  reading  of  the  Brhad- 
devata. — hdndr,  °iSWr:  f,  0^Wr  bk.  — hm’bk,  TIcT  r.  — 

hdm1,  k,  7&1  r,  bf. — The  third  line  of  67  ("^fTH0)  and  68,  69  omitted  in  dr4. 

a The  etymology  of  Yisnu  is  added  here  at  the  end  of  the  list  of  the  names  of  Surya, 
as  it  was  not  given  in  64.  b Cp.  Nirukta  xii.  18 : atha  yad  visito  bhavati  tad  visnur 
bhavati;  visnur  visater  va  vyasnoter  va.  The  above  three  explanations  are  probably  meant 
to  correspond  to  these  : visndti  = visitah,  visati=vifati,  vevesti  = vyasnoti.  0 Cp.  ii.  158. 

70.  The  five,  the  twenty-six,  and  the  seven  names  of  Agni, 
Indra,  and  Surya a (respectively),  have  (thus)  been  duly  stated 
in  succession. 

a Cp.  above,  ii.  22. 

71.  But  of  the  incidental  names a,  accompanied  by  the  above- 
mentioned11  nominal  characteristics  ( nama-laksanaih ),  a separate 
enumeration  does  not  exist. 

g bfkr,  ^ hdm1. — hdr,  bfk. — The  end  of  the  varga 

is  here  marked  by  ^8  in  hdm1  bfk. — This  sloka  (71)  is  numbered  as  $ (=^0$)  in  hd, 
and  8 (=^08)  in  m1. 

a That  is,  epithets,  e.  g.  vrtrahan,  which  accompany  any  of  the  regular  names,  e.  g. 
Indra,  mentioned  above,  cannot  be  enumerated  ; cp.  Nirukta  vii.  13 : abhidhdnaih  samyvjya 
havii  codayatindraya  vrtraghna  indraya  vrtratuia  indrayamhomuca  iti;  tdny  apy  eke  samd- 
mananti,  bhuyamsi  tu  samamnanat.  Cp.  below,  ii.  93.  b i.  86-88. 

15.  Threefold  Vac  : her  terrestrial  and  middle  forms. 

72.  As  to  Speech  (Vac)  also,  who  is  threefold  as  terrestrial, 
middle,  (and)  celestial,  listen  to  (an  account  of)  her  hymns  (and) 
names  according  to  her  sphere. 

f=rfwr  g *rr  hdr,  frfwr  g *r.  m1,  b,  (tto^t)  ^ g 

fk. — °WT*T  Dl0  hm1  r,  fa0  b,  nilMTfa  fk. 

73.  Now  she  owns  the  entire  hymn  when  the  rivers  on  earth, 
and  when  the  waters,  (and)  when  the  plants a,  being  praised, 
own  itb. 


Introduction] 


BRHADDEVATA  ii.  74— 


[52 


hm1r3bfkr2,  ffaT  r*r4,  TJ/TT  r. — «T^T  *!pTT  hdmabfk,  *f^T:  *jJcTT  r,  •T^T^T^T 
rV.— ^ %5T  r*r4bfkr2,  Vft  %^T  r3,  %^T  hd,  m1. — W5R*rP?r  bdm1^ 

JTWTTft  bfkr2. — ^rtnfr  b,  *T  TTW^fT  f,  k, 

^TKRi:  bdr,  rf^T  ^W?IWr  rV. 

a Rivers,  waters,  plants  are  here  mentioned  in  the  same  order  as  in  Naighantuka 
v.  3,  and  above,  i.  1 12.  11  Enam,  which  all  the  MSS.  have,  is  ungrammatically  used 

for  enad,  with  reference  to  the  neuter  suktam;  cp.  v.r.  of  itarad,  viii.  17. 

74.  And  when  she  becomes  Aranyani  and  Ratri,  Sraddha, 
Usas,  and  Prthivi  by  name,  and  Apvaa,  (all  these  forms  of  her) 
own  the  stanza b. 

Tnft  ^ hdmV  wft  ^ b,  wft  w fk. — ^rr:  hdr,  ^rr  m\  %trr  rVbfkr2. — 
%*T  hdrb,  m1  fk. — hd,  m1,  ^ fkr, 

3JJ3T  mi  ^ b. 

0 See  below,  75,  note  a.  b As  her  representatives,  being  thus  rgbhajah. 

75.  Also  when  she  becomes  Agnayla  by  name,  she  appears 
here  (in  the  RV.)  in  various  passages  ( tatra  tatra)  praised  only 
incidentally  in  some  (hymns)  addressed  to  Agni. 

*TRffU$Trr  hdm1r,  •TTJT’ft  b,  *TRH ft  %VT  fk.— bfkr,  »J 
hdm1. 

a Of  the  above  eleven  names  of  female  deities,  nine  agree  with  the  enumeration 
( nadyah  to  Agnayt)  in  Naighantuka  v.  3 (terrestrial  deities),  Usas  and  Sarasvati  being  added 
from  Naighantuka  v.  5 (atmospheric  deities).  They  also  correspond  to  the  list  of  ten  in 
BD.  i.  1 12  (where  they  are  connected  with  the  terrestrial  Agni),  the  only  difference  being 
that  Usas  and  Sarasvati  in  the  present  passage  take  the  place  of  Ila  in  that. 

76.  When  she,  being  Vaca  in  the  middle  (sphere),  has  become 
Aditi  and  Sarasvati,  she  owns  the  complete  hymn  under  (these) 
three  names  onlyb. 

*rai°  hdmV  *n2TW»  bfkr2. — 3JWT  f^Tlim’r,  *jVtTT  ^ bfk. — WU  hbr, 
UUU  fk,  m1. — ^ hm’r,  f»T^  b,  fk. — The  end  of  the 

varga  is  hero  marked  by  44  in  bfm1,  not  in  hdk.  This  sloka(76)  is  numbered  as  c (=^0^) 
in  hd,  and  as  40  (=^40)  in  m1. 

a Of  the  nineteen  names  of  the  middle  Vac  enumerated  in  76  to  78,  all  except 
Romas'a  (and,  of  course,  Durga)  are  to  be  found  in  Naighantuka  v.  5 (deities  of  the  middle 
sphere),  devapatnyah  being  added  from  Naighantuka  v.  6 (celestial  deities),  while  four 
(occurring  in  v.  5),  PjthivI,  Gauri,  Usas,  and  IJa,  are  omitted.  Thoy  are  for  the  most 


53]  — ii.  78  TRANSLATION  AND  NOTES  [Introduction 

part  identical  with  the  female  deities  previously  enumerated  (i.  128,  129)  as  connected 
with  Indra.  b That  is,  the  middle  Vac  is  siiktabhaj  under  these  three  names  alone, 
while  under  the  remaining  names,  which  are  incidental,  she  is  only  rgbhaj . 

16.  Other  middle  forms  of  Vac.  Her  four  celestial  forms. 

77.  [She  on  becoming  Durga  (and)  uttering4  a stanza  may- 
own  a (whole)  hymn]b.  Her  (other)  names  are  Yami,  Indram, 
Sarama,  RomaSa0,  UrvaSi ; she  first d becomes  Sinivall  and  Raka, 
Anumati,  Kuhti; 

hd m1  fkr,  f V b. — SJyT#  hd  r fk,  b,  m1. — MT  h d rf k,  m1, 

3TRTT  r6r7,  b. — The  first  line  of  77  (esaiva  durga)  is  omitted  in  r1  r4. — l*tlf«! 

hm1r,  Pr4,  % ^ ^ f,  7T#  ^ WlflTWt 

^rrtpft  b.  This  looks  as  if  the  words  of  the  text  had  been  glossed  with 

the  words  tsjfcWifa  ^ •TWrf’T  1 fa , i. e.  ‘and  the  names  devoted  to  her 

praise,  which  own  hymn  or  stanza,’  (are)  . . . , and  as  if  this  gloss  had  been  substituted 

for  I Id  in  b as  well  as  f (where,  however,  is  omitted),  while  only 

was  substituted  in  r1  r4.  — hdm1,  r,  b, 

qftlsnPn  f.  — hdm1  r3,  JT^^TVin  b fkr2,  VWVU  r,  rV. 

TT^TT  fd:  hdm1rbfk,  r4r4. 

a What  was  exactly  meant  by  krtva  in  connexion  with  ream  in  this  interpolated  line 
(see  next  note)  is  not  clear.  b There  can  be  no  doubt  that  this  line  is  an  inter- 

polation, for  Durga,  not  being  a Vedic  goddess,  is  not  to  be  found  in  the  Naighantuka, 
as  are  all  the  other  deities  here  enumerated ; the  line,  moreover,  interrupts  the  sense  of 
the  passage,  besides  giving  half  a sloka  too  much  to  the  varga.  It  must,  however,  have 
been  an  early  interpolation,  as  it  occurs  in  MSS.  of  both  groups.  0 This  is  the  only 
one  of  the  above  names  not  occurring  in  Naighantuka  v.  5,  6.  Cp.  note a on  76. 
d This  perhaps  alludes  to  the  fact  that  the  group  Anumati,  Baka,  Sinivall,  Kuhu,  in 
Naighantuka  v.  5,  comes  before  Yarn!,  UrvasI,  PrthivI,  IndranI. 

78.  then  Go,  Dhenu,  the  Wives  of  the  Gods,  Aghnya,  Pathya, 
and  Svasti,  Rodasl.  (Now)  whatever  names  of  any  (gods) a are 
incidental,  own  the  stanza  (only)b. 


gjfWr  r6r7.  — hr3m1br6r7,  ^ fkr2,  r. — %Vrf7Tc*Tf^ 

•^yrrfjT  hmL,  %xnf^iT*rfwrflr  b,  f^qTcrarRrrfwrfw  fk, 

r1. 


Introduction] 


BRHADDE  V AT  A ii.  79— 


[54 


a Yesam : this  being  a general  remark,  and  therefore  not  referring  grammatically  to 
the  female  deities  enumerated  in  the  preceding  lines.  b That  is,  the  incidental  (nai- 
patika)  names  of  the  middle  Vac  (like  the  corresponding  ones  of  her  terrestrial  form  in 
74,  75)  are  only  stanza-owning  ( rgbhaj ),  not  hymn-owning  (suktabhaj)  as  the  primary  names 
in  76  (as  well  as  73  and  79). 

79.  But  when  this  Vac  becomes  Surya,  she  belongs  to  that 
(celestial)  world  : thus  on  becoming  Usas  as  well  as  Surya,  she 
owns  the  entire  hymna. 

br,  cm$  m1,  hd,  dr4,  f. 

hdm1rb,  f. — °fW  bkr,  »fwf,  °fw:  hd. — rf^TT  hdm1bfkr6r7, 

<T^T  r. — rbr6r7,  hdmVfkr2. 

a These  being  the  primary  names  of  the  celestial  Vac.  Thus  there  is  a whole  hymn 
to  Surya  (x.  85)  and  a number  to  Usas. 

80.  And  when  she  becomes  Vrsakapayl  (and)  Saranyu  a,  these 
two  undoubtedly  (own)  a stanza b.  And  when  she  is  Earth 
corresponding  to  Heaven  ( dyuvat ) c,  she  only  owns  (a  stanza) 
incidentally  d. 

1 ^ ft  VffK  Wrb,  3 ^ ^ f,  rTI^dr4,  7*  ^^r7.  — hdr3, 

m1,  Srfw  r,  ^f^fk,  dr4. 

a Usas,  Surya,  Vrsakapayl,  Saranyu  are  all  mentioned  together  in  this  order  as  god- 
desses of  the  celestial  sphere  in  Naighantuka  vi.  6.  b Vrsakapayl  and  Saranyu  are  each 
mentioned  only  once  in  the  RV.  (x.  86.  13  and  x.  17.  2 respectively).  0 That  is,  as 
belonging  to  the  celestial  sphere ; for  PrthivI  occurs  among  the  deities  of  each  of  the 
three  spheres  in  Naighantuka  v.  3,  5,  6.  This  is  doubtless  due  partly  to  PrthivI  being 
constantly  invoked  along  with  (the  celestial)  Dyaus,  and  partly  to  the  loose  use  of  the 
‘ three  earths  ’ in  the  RV.,  to  denote  earth,  air,  heaven ; cp.  my  ‘ Vedic  Mythology,’  p.  9. 
d PrthivI  is  addressed  in  only  one  whole  hymn  (of  three  stanzas),  v.  84,  where  she  is  stated 
below  (v.  88)  to  be  madhyama ; but  according  to  ii.  74,  76, 80  no  form  of  PrthivI  is  suktabhaj. 

81.  We  see  that  when  this  Vac  is  Surya,  Gauria,  Sarasvati, 
they  (are)  in  the  hymns  to  the  All-gods  (praised)  incidentally  only. 

bfk  omit  going  on  *TcTT  &c.,  doubtless  owing  to  the  preceding 

line  ending  with  ^ni  hm1  rbk.^i^T:  f,%WT*tdr4. — 8i6=iv.  36s. — The  end 

of  tho  varga  is  here  marked  by  in  hbfk,  not  in  m1. — In  hd,  8ia6  (ending 

numbered  ^ (=^),  ^ 82a6  (ending  f^)  (=^tf). 

a A goddess  of  the  middle  sphere  (Naighantuka  v.  5)  omitted  in  the  enumeration 
above  (77,  78).  RV.  i.  164.  41,  42  are  given  as  examples  for  Gaurl  in  Nirukta  xii.  40,  41. 


55]  — ii.  84  TRANSLATION  AND  NOTES  [Introduction 


17.  Names  of  female  seers:  three  groups. 

82.  Ghosaa,  Godha  b,  Visvavara c,  Apala d,  Upanisad,  Nisad®, 
Brahmajaya  (who  is)  named  Juhuf,  the  sister  of  Agastyaff,  Aditih, 

*Tlm  ^ftVT brfk,  *Tl  MT  hdm1  (Arsanukramani). — 0 414,1  Ml  j1  r4 

m1  b f k r2 r5,  li  d r3. — m1  b r f k d,  MT*TT  ~ b. 

a RV.  x.  39,  40.  b x.  134.  6,  7.  0 v.  28.  d viii.  91. 

* These  two  are  the  seers  of  the  khila  of  seven  stanzas  beginning  pra  dharayanlu  madhuno 
ghrtasya,  and  described  thus  in  the  Kashmir  MS.  of  the  khilas : ‘pra,’  sapta,  brahmyo 
[i.  e.  brahmyau  = brahmavadinyau\  nisadupanisadau.  f Juhu  Brahmajaya,  seer  of  RV. 

x.  109;  see  Arsanukramani  x.  51,  and  SarvanukramanI  on  RV.  x.  109.  e Seer  of 

RV.  x.  60.6;  cp.  Arsanukramani  x.  24;  SarvanukramanI  on  x.  60;  Sieg,  Sagenstoffe,  p.  129, 
note  7.  h The  seer  of  some  of  the  stanzas  of  RV.  iv.  18. 

83.  and  Indranla,  and  the  mother  of  Indrab,  Sarama®,  Roma6ad, 
Urva£Ie,  and  Lopamudraf,  and  the  Rivers  s,  (and)  Yamih,  and  the 
wife  SaSvatl1, 

%*S7ri7TT  hm1rb,  fkr2. — ^ ITWt  hdrV,  ^ mh, 

bfkr2. — 83^  = ii.  77**. 

a x.  86  (several  stanzas)  and  145.  b Indramataralj  are  said  to  be  the  Rishis 

of  x.  153,  Arsanukramani  x.  79.  c In  several  stanzas  of  x.  108.  d i.  126.  7. 

6 In  several  stanzas  of  x.  95.  f i.  179.  1,  2.  e In  some  stanzas  of  iii.  33.  h That 
is,  Yam!  Vaivasvatl  in  x.  10  and  154.  1 viii.  I.  34.  Sieg,  Sagenstoffe,  p.  40,  cites 

a passage  from  the  Nltimanjarl  in  which  nari,  among  women  ( strlsu ),  is  she  who  is  distressed 
when  her  husband  is  distressed,  and  rejoices  when  he  rejoices,  sasvatl  being  quoted  from 
the  RV.  (viii.  1.  34)  as  an  example.  Cp.  SarvanukramanI  on  RV.  viii.  I,  and  below,  vi.  40. 

84.  &ria,  Laksab,  Sarparajhi®,  Vacd,  &raddhae,  Medhaf, 
Daksina  £,  Ratri b,  and  Surya  Savitii  (all  these)  are  pronounced 
to  be  female  seers j ( brahmavadinyah ). 

sfWrgT  hdm1,  b,  fk,  sfhN ft:  r. — hm’r, 

b,  ^rr^TTSTT  f,  kr2.  — NTT  hra’r,  b,  41*41*1^ 

fk.— iftrn:  hm1r,  tttfTT  fk,  tfarTT  b. 

a Supposed  seer  of  the  Srlsukta,  the  khila  after  v.  87.  b Seer  of  a khila,  cp. 

below,  viii.  51.  c RV.  x.  89.  d x.  125.  6 x.  151.  f Seer  of  the 

Medhasukta,  the  khila  after  RV.  x.  151.  e Rv.  x.  107.  h x.  127.  1 x.  85. 

1 These  three  s'lokas  (82-84)  are  identical  with  three  at  the  end  of  the  Arsanukramani 
(x.  100-102).  With  82,  83,  cp.  i.  128,  129. 


Introduction]  BRHADDEVATA  ii.  85 — [56 

85.  The  first  group  of  these,  consisting  of  nine®,  praised  the 
deities ; the  middle  series  b conversed  with  seers  and  deities. 

?TTSi  km1!,  7TTST  fkr2,  STST  b. — hra’r,  ^ b,  ^ f, 

S^ST  ^ k. — S^  hm'r,  S*J^  b,  S*jl£  fkr2,  S^  r1. 

a That  is,  those  enumerated  in  ii.  82.  b The  nine  enumerated  in  ii.  83. 

86.  So  the  last  group  sang  of  the  evolutionary  forms  ( bhdva - 
vrttani) a of  Selfb.  Whoever  is  the  seer  (of  a hymn  by  one)  of 
the  last  group  is  also  the  deity  c. 

^JlWtTW  hm’r,  ysPtTW  k,  ^TSnyrtrTS:  bf.  — 86  is  omitted  in 

r’r4. — The  end  of  the  varga  is  here  marked  by  in  hdbfk,  not  in  m1. — 86a6  is 
numbered  as  (=^^)  in  hd,  87fl6as  «i<»  (=  y\Q.). 

a For  a definition  of  bhavavrttam,  see  below,  ii.  120.  b According  to  the  Sarva- 
nukramanT,  seer  and  deity  are  identical  in  the  case  of  Sarparajni  (RV.  x.  189:  atmadai- 
vatam),  Vac  (x.  125:  tustdvatmanam),  Sfraddha  (x.  151),  Daksina  (x.  107),  Ratri  (x.  127), 
Surya  Savitrl  (x.  85 : atmadaivatam).  The  three  others,  S'rl,  Laksa,  Medha,  are  the  seers 
and  deities  of  khilas.  Atman  here  I take  to  mean  ‘self’  (in  accordance  with  the  evident 
meaning  of  the  SarvanukramanT  passages  just  given,  and  their  interpretation  by  Sadguru- 
sisya),  the  expression  dtmano  bhavavrttani  jag  an  being  equivalent  to  atmanam  astaud  . . 
devatam  in  87.  0 As  the  object  of  praise  is  self. 

18.  Deity  in  self-laudations  and  colloquies.  Particles. 

87.  Now  (each  seer  of)  the  last  group  thus  praised  herself 
as  the  deity  : therefore  whoever  may  be  the  seer  in  self-laudations 
is  at  the  same  time  the  deity. 

WStrTS:  hm’r,  WsfTrW  b,  SS^trfSl  f,  ^tIS^  SI  r’r4. — WT^TriT- 
hm’r,  b,  fk,  cT^T^TUT^Q(^)  r’r4.— STPS 

IN  ^TCT  hm’r,  W&l  ^ST  fb,  STT3I  k,  S^fs 

r’r4. 

88.  He  who  utters  the  speech  in  colloquies  should  be  (regarded 
as)  the  seer a in  it ; whoever  may  be  addressed  by  that  speech 
should  be  (regarded  as)  the  deity  therein b. 

hm’rbfk,  r’r4. — lun’rb,  TfariN  fk. — m’kr, 

^ hdfb.— -^SST  ST  hdm’r,  tj  xf  ST  f,  ^SST  ^ ^ ST  k,  ^RTT  ^ 

ST  r’r4,  H ST  b. 


57] 


— ii.  91  TRANSLATION  AND  NOTES  [Introduction 

a Cp.  Sarvanukramnni,  Introduction  ii.  4 : yasya  vdkyam  sa  rsih.  b Cp.  ibid., 

ii.  5 : yd  tenocyate  sa  devatd ; see  also  the  three  lines  quoted  from  the  Devatanukramani  by 
Sadgurusisya  (pp.  97,  98)  on  RV.  i.  165. 

89.  a Particles  are  enumerated  in  various  senses — both  for  the 
purpose  of  connecting  actions,  and  occasionally  for  the  sake  of 
comparison  b. 

^ hm1  (and  Nirukta  i.  4),  ^ fkr,  ^ 

b,  dr4. 

a Text  and  translation,  with  notes,  of  the  following  passage  (ii.  89-122)  have  been 
printed  by  me  in  the  Album-Kern,  pp.  334-340.  b Cp.  Nirukta  i.  4 : atha  nipdtd 

uccdvacesv  arthesu  nipatanty  apy  upamarthe  ’pi  karmopasamgraharthe. 


90.  Others  again  (are)  occasionally  (used)  for  the  purpose  of 

filling  upa  defective  verses  ( pada ).  Those  (particles)  which  in 

metrical  books  have  the  purpose  of  filling  up  (the  verse)  are 
meaningless  b : — 

^RRT  hm’r,  1HHT  f,  *RRT  k,  b.  — hmb,  bdr4, 

f.  k- — bm1  rb,  dr4,  gTrUTRT^  f. 

a Cp.  Nirukta  i.  4 : atha  nipdtah  . . api  padapurandh.  b Based  on  Nirukta  i.  9 : 
atha  ye  pravrtte  ’rthe  ’mitaksaresu  granthesu  vakyapirana  agachanti,  padapuranas  te  mita- 
ksaresv  anarthakah:  kam  im  id  v iti : Now  those  particles  which,  when  a subject  is 

started,  appear  as  sentence-filling  in  non-metrical  works,  being  verse-filling  in  metrical  books, 
(are)  meaningless,  (viz.)  kam,  im,  id,  u ’ : examples  for  these  are  quoted  in  Nirukta  i.  10. 
Cp.  also  RY.  Pratisakhya  xii.  9,  and  VS.  Pratis'akhya  ii.  16. 

91.  they  are  to  be  recognized  as  Jcam,  im,  id,  ua.  But  (there 
are)  also  such  (particles)  as  have  various  senses.  Iva,  na,  cid,  nu — 
these  are  the  four  having  the  sense  of  comparison  b. 

m1r  (and  Nirukta  i.  9),  ^ h,  b, 

f,  RTfafasfrT  kr2. — ^ hndr,  ^ f,  b 

^ FT^^iT:  ^rfr  dr4.— *T  f^T  hr3,  ^ m1,  ^ f^TiJ  r5,  ^ ^IT 

b,  ^TT  f,  ^ fTO  r. — 7*  hmVbfkrV,  JRWft  dr4. — The 
end  of  the  varga  is  here  marked  by  in  hbf,  by  in  k,  omitted  in  m1. 

a Nirukta  i.  9,  quoted  above,  ii.  90,  note  b.  b Cp.  Nirukta  i.  4 : ete  catvara 

upamarthe  bhavantiti,  the  four  particles  mentioned  above  being  then  discussed  in  the  same 
order. 


II. 


I 


Introduction] 


BRHADDEVATA  ii.  92— 


[58 


19.  Particles  (continued).  Prepositions.  Genders. 

92.  Now  na  is,  in  metrical  books,  only  occasionally  used  as 
a particle  (nipatyate)  in  the  sense  of  comparison,  but  frequently 
in  (the  sense  of)  negation a. 

h ra1  rV,  b r,  fk. hr3bfkr2r6,  XTfFftJVJ- 

r,  m1  (cp.  ii.  90^). 

a Cp.  Nirukta  i.  4 : neti  pratisedharthlyo  bhasayam,  ubkayam  anvadhyayam  . . . pratise- 
dharthiyah  . . . upamarthiyah. 


93.  There  does  not  exist  an  enumeration  of  the  particles 
(stating  explicitly)  ‘ there  are  so  many  ’ a.  These  particles  are 
used  ( nipatyante ) at  every  turn  ( pade  pade)  on  account  of  the 
subject-matter  ( praJcarana)h . 

hrV,  gin  b,  gin:  ggiTn#%  r2,  girng^w^g 

m1,  gin  ggsyn  fk,  mfrwggm  i-V. 

B The  same  expression  is  used  in  EV.  Pratisakhya  xii.  9 : neyanta  ity  asti  samkhya ; but 
the  YS.  Pratisakhya  (ii.  16  and  viii.  57)  enumerates  fourteen,  and  in  the  latter  passage  states 
that  to  be  the  number.  Yaska,  however,  mentions  twenty-two  in  Nirukta  i.  4 flF.,  where 
five  of  those  treated  in  the  VS.  Pratis'akhya  do  not  occur.  b Cp.  RV.  Pratisakhya  xii.  9 : 
arthavafat,  * on  account  of  the  sense.’  See  also  Hemacandra’s  Abhidhana-cintamani,  ed. 
Bohtlingk,  p.  443 ; Benfey,  Gottinger  Gelehrte  Anzeigen,  1859,  no.  103,  p.  1023. 


94.  The  twenty  a prepositions  ( upasargah ) are  to  be  recognized 
by  reason  of  their  connexion  with  (verbal)  action b ; for  they 
differentiate  the  meaning  c in  the  inflexions  of  noun  and  verb  d. 

fgrgTgtgghm1r3bfkr2r5,  fgrgigVgqr. — hm1b,wif  r3rs,fpJTfk>in$T»t 
r4,  ^^Tg.r. — ofgJTf^g  hmVbfkrV,  °fg»rfmf»T:  r\  °fg*fgig:  r4. 

a This  number  is  expressly  stated  in  RV.  Pratisakhya  xii.  6,  7 ; it  is  also  the  number 
enumerated  in  Nirukta  i.  3,  RV.  Pratisakhya  xii.  6,  VS.  Pratisakhya  vi.  24,  and  in  the  Gana 
pradayah.  b Cp.  Panini  i.  4.  59 : upasargah  kriyayoge.  0 Cp.  RV.  Pratisakhya  xii.  8 : 
upasargo  visesakrt.  d Cp.  Nirukta  i.  3 : niimdkhyatayor  arthavikaranam. 

95.  Achaa,  4rad,  antar — these  the  teacher  6akatayana  con- 
sidered prepositions  because  of  their  connexion  with  action ; they 
are  three  more. 


59] 


— ii.  99  TRANSLATION  AND  NOTES  [Introduction 


*3  all  MSS.  and  r. — l'4M*|4kl:  hrn’rb,  fk. — ^ rj  hra1,  ^ 7T  bfk,  r. 

95-105  omitted  in  dr4. 

* Anu,  which  already  occurs  among  the  twenty,  must  be  an  old  corruption,  as  the 
reading  of  all  the  MSS.  It  might  stand  for  either  acha  or  aram,  but  the  former  seems 
both  palaeographically  and  otherwise  the  more  probable.  Alam,  antar,  acha  are  gatis  in 
Panini  i.  4.  64,  65,  69.  A varttika  on  Panini  i.  4.  59  adds  srad  to  the  list  of  upasargas. 

96.  There  are  just  the  three  genders  in  popular  usage  ( lohe ) — 
masculine,  feminine,  neuter a.  In  (regard  to)  nouns,  the  employ- 
ment of  which  has  been  stated b,  the  subject-matter  must  be 
stated  in  this  wayc. 

^ hm1,  Trfm  bfk,  TeHU  r. — hbfkr,  dr4 

(among  the  fragments  added  in  It's  edition,  p.  56,  sloka  130). — hbfkr, 
dr4  (ibid.). — The  end  of  the  varga  is  here  marked  by  SO.  in  hbfk, 

not  in  m1. 

a Cp.  above,  i.  40.  b This  probably  refers  to  BD.  i.  23-45.  0 That  is, 

in  connexion  with  gender. 

20.  Nouns.  Pronouns.  Sense.  Rules  for  construing. 

97.  Now  these  (names)  are  mentioned  (not  only)  by  means 
of  nouns,  (but  also)  by  means  of  genders ; by  means  of  pronouns 
repeated  mention  (is  made)  of  (a  noun  already)  mentioned,  similar  to 
(the  repeated  mention  of)  a positive  or  negative  act  ( JcrtdJcrtasya )a. 

BuTTfirT^  all  MSS. — rk,  hndbf. — bfkr,  h. 

a Lit.  ‘ what  has  been  (stated  to  be)  done  or  not  done  ’ : the  meaning  probably  being 
that  pronouns  may  refer  to  a preceding  verbal  notion  as  well  as  a noun. 

98.  All  (authorities)  say  that  the  names  (occurring)  in  verses, 
hymns,  stanzas,  hemistichs,  and  any  others  (there  may  be),  (are) 
nouns ; some a (call  them)  so  according  to  circumstances  [yatha 
hatha)  b. 

•rrNTf’T  hfk  r,  b,  j3rn*rrfa  t d d (sioka  i3i). — ^ 

h b f k r,  vqfo  r1  d. — *raT  3T? n h f k r,  ^TT  b,  W d d,  rl^T  m1. 

a Anye  here  used  in  antithesis  to  sarve  must  be  meant  as  an  equivalent  to  eke. 
b A somewhat  archaic  use  of  the  adverb  katha  ; cp.  yatha  katha  ca  in  Nirukta  iv.  3,  x.  26. 

99.  The  sense  is  the  chief  thing a;  for  a term  ( sabda ) is 
required  (to  be)  dependent  on  the  qualities  ( guna ) of  itb  (the 


Introduction]  BRHADDEVATA  ii.  ioo — [60 

sense) ; therefore  one  should  bring  terms  under  subjection  to 
the  sense  by  the  various  expedients  of  construing. 

r,  bfk,  UVT»ni^*rsrr  hdm1. — flfitti  I*CH  r, 

rtWr^TtJt  in1,  fTWmrt  fb,  fTspfr  *ItT  k.— hd, 

°tr:  r,  ■srRT^xrrt  b,  *rT^n  fk. 

a Cp.  Nirukta  ii.  i : arthanityah  parikseta.  b That  tad  must  refer  to  arthah  is 
shown  by  the  expression  tabdan  arthavafam  nayet. 

100.  A redundant  word  ( pada ) should  be  rejected,  while  one 
that  is  lacking  one  should  introduce  into  the  sentence ; and 
one  that  is  far  removed  one  should  bring  into  juxtaposition, 
and  should  (then)  arrange  the  regular  sequence  (of  the  words). 

^ hm’r,  =ET  d,  ^ fk,  *°  b- 

101.  Gender,  root,  and  inflexion  one  should,  in  their  respective 
places,  adapt a (to  the  sense).  Whatever  is  Yedic  in  a formula 
one  should  turn  into  everyday  speech  (laukika)  b. 

*rr<j  fwfrfi  nflkr,  vrnjfwfa  hdb,  f.  — hdm1, 

rnr  bfk,  *fa%rT^r  (cp.  Nirukta  ii.  i : m1bfk,  hd, 

*rrc*i  r. — ndb,  TItT  ^TtT  f,  r,  g hd. — The  end 

of  the  varga  is  here  marked  by  ^0  in  hdbf,  not  in  ndk. 

a Cp.  Nirukta  ii.  i : yathartham  vibhaktih  samnamayet.  b Cp.  i.  4 and  23. 

21.  Analysis  of  words.  Six  kinds  of  compounds. 

102.  The  analysis  of  the  secondary  elements  (guna)  a may  be 
(effected)  by  the  aid  of  all  roots  ( dhatu ) which  possess  a traditional 
characteristic  form  (lingo),  and  the  sense  of  which  can  be  stated. 

m1bfkr,  hd. — °fH^:  Wth,  ^TT^m1, 

bfk,  ^ r. 

a The  root  (dhatu)  here  representing  the  primary  form  ( prakrti . or  pradhana),  cp. 
ii.  108,  and  v.  96. 

103.  A word  (pada),  the  definition  of  which  can  be  expressed, 
whether  it  be  derived  from  two  roots,  many  (roots),  or  one  root, 
is  one  consisting  of  a sound  (sabda)  that  contains  root,  preposition, 
members  (avayava),  and  secondary  elements  (guna). 


61]  — ii.  107  TRANSLATION  AND  NOTES  [Introduction 

b. — Trfq  hdfkr,  ^TfT?  b. — hdm1,  bfk,  ^ r. 

104.  A word  may  be  explained  in  five  ways,  (viz.)  as  derived 
from  a root,  as  derived  from  the  derivative11  of  a root,  as  derived 
from  a compound  meaning  ( samastdrtha)^ , as  derived  from  a 
sentence  ( vahya ) c,  and  as  (of)  confused  d (derivation). 

a Corresponding  to  taddhita  below,  106,  and  Nirukta  ii.  2.  b That  is,  derived 

with  a samasanta  suffix;  ep.  taddhita-samasesu,  Nirukta  ii.  2.  0 As,  for  example, 

itihasa  (=iti  haasa).  d Vyatikirna : that  is,  by  transposition  of  letters;  cp.  Nirukta 
ii.  1 : ady-anta-viparyayah. 

105.  Dvigu,  Dvandva,  Avyaylbhava,  and  Karmadharaya,  the 
fifth  Bahuvrihi,  and  the  sixth  called  Tatpurusa  (are  the  com- 
pounds) a. 

a This  s'loka  is  quoted  by  Durga  on  Nirukta  ii.  2.  Only  four  classes  are  distinguished 
in  the  VS.  Pratis'akhya  (i.  27  and  v.  1,  commentary),  which  does  not  mention  the  dvigu 
or  the  karmadharaya  class. 

106.  In  compounds,  as  well  as  in  a secondary  derivative, 
explanation  ( nirvacas ) should  proceed  from  analysis  : one  should 
explain  after  separating  a (the  parts) ; thus  ‘ punishable  ’ ( dancl-ya ) b 
as  ‘ deserving  punishment  * (dandqarha), 

m1,  hdrfk,  fwrrrfiT^r:  b. — rlftft  hdr,  b, 

<TPf$  fk. — f^Ttf  hdm1,  f^TTf  r,  f^aETT  fk,  b.— bfr, 

hd,  ndk. — The  end  of  the  varga  is  here  marked  by  ^ in  hdbfk,  not  in  m1. 

a Cp.  Nirukta  ii.  2 : taddhita-samasesu  . . . purvam  purvam  aparam  aparam  pravibhajya 
nirbruyat.  b As  an  example  of  a taddhita;  cp.  Nirukta  ii.  2:  dandy  ah  . . . dandam 

arhati;  see  also  Panini  v.  1.  66. 


22.  Meaning  and  analysis  of  words. 

107.  and  f fair-wived  ’ ( rupavad-bharya ) as  ‘ he  has  a fair 
( rupavati ) wife  ( bhdryd ) ’ a.  Thus  ‘ Indra-Soma  ’ ( Indra-Somau ) as 
‘ Indra  and  Soma  ’ is  an  example  (of  a Dvandva). 

a As  an  example  of  a bahuvrihi.  Yaska,  in  Nirukta  ii.  2,  3,  exemplifies  only  the 
tatpurusa  class,  though  without  naming  it. 


Introduction]  BRHADDEVATA  ii.  108 — [62 

108.  The  form  of  the  sound  ( sabda ),  the  sense  of  the  word 
(pada),  the  etymology,  the  primary  form  ( prakrti ),  the  secondary 
element  ( guna ),  all  this  has  manifold  sense  : there  are  ten  species 
( gundh , scil.,  of  explanation)  in  (case  of)  misunderstanding  (ana- 
vagame)  a. 

wf?n:  hdbfk,  *r?rf?n;  r. — r,  flTRWl  hdm\  bfk. 

a That  is,  five  correct  explanations  under  the  above  heads,  and  five  incorrect. 

109.  Terms  ( sabdah ) expressive  of  a general  meaning  are 
occasionally  applied  in  a particular  sense  ( visese ) ; thus  (in)  ‘ Who, 
pray,  O men’  ( ko  nu  marycih : viii.  45.  37),  the  interpretation  (of) 
4 goes  ’ ( isate ) is  in  (the  sense  of)  ‘ fleeing  ’ a. 

wrfw.  bin1  r,  ^rfwr:  b,  WTf^HT  f,  ^Tf^’TT  k. — 

brbfk. — fftfj  hndbf,  ^TTff^T  rk. — h,  ndbfr, 

k. — iogcd  and  noat  are  omitted  in  d. 

a The  word  isate  in  EV.  viii.  45.  37  is  explained  by  Yaska  in  his  comment  on  this 
stanza  (Nirukta  iv.  2)  as  palayate,  while  in  Naighantuka  ii.  14  it  is  enumerated  among 
the  verbs  which  mean  ‘to  go.’ 

110.  But  other  (terms)  expressive  of  a particular  meaning  are 
occasionally  applied  in  a general  sense  ; in  the  formula,  ‘ With  cold 
the  fire  ’ ( himendgnim  : i.  1 1 6.  8),  the  term  ‘ frost  ’ a (hima)  is 
an  example. 

a Yaska,  in  his  comment  on  RV.  i.  116.  8 (Nirukta  vi.  36),  explains  himena  by  udakena 
grismante ; cp.  also  Sayana  on  i.  n6.  8. 

111.  Yaska  has,  in  the  stanza  ‘To  every  tree’a  (vrkse-vrkse : 
x.  27.  22),  explained  the  word  ‘man-eating’  ( purusadah ) by  taking 
one  word  (and)  dividing  (it)  into  two  b. 

hdm’fr,  b’  k. — The  end  of  the  varga  is  here  marked  by 

^ in  hdbf,  not  in  m'k. 

a This  and  the  following  five  examples  (in  111-1x4)  are  given  as  illustrations  of  wrong 
interpretation  due  to  misunderstanding  ( anavagama ).  The  preceding  two  s'lokas  may  also 
have  been  meant  to  be  included  in  this  criticism.  b Yaska,  in  Nirukta  ii.  36,  explains 
pvrusadah  as  partisan  adanaya,  ‘ in  order  to  devour  men,’  but  there  is  nothing  in  this  to 
justify  the  criticism  that  he  took  purusadah  as  two  words. 


63]  — ii.  1 15  TRANSLATION  AND  NOTES  [Introduction 

23.  Yaska’s  wrong  explanations.  Dropping  of  letters. 

112.  Similarly,  another  (expression)  which  is  not  one  (word), 
he  has  explained  as  one  only  by  (his)  analysis  as  ‘ month-maker  ’ 
( masa-krt ) in  the  formula,  ‘ The  ruddy  one  me  once  ’ a ( aruno  md 
sakrt : i.  195.  18). 

R In  his  comment  on  this  stanza  Yaska  (Nirukta  v.  21)  explains  the  word  as  masanam 
kartd.  Oar  author  here  agrees  with  the  Padapatha.  See  Roth,  Erlauterungen,  on  Nirukta 
v.  21 ; Sayana  on  RV.  i.  195.  18;  Geldner,  Vedische  Studien  iii,  p.  178. 

113.  In  the  stanza,  ‘ Not  to  his  brother’  (na  jamaye  : iii.  31.  2), 
he  has  explained  the  two  words  garbham  nidhanam,  even  though 
(another)  word  a intervenes,  by  making  them  into  one  b. 

* Sanitur : the  words  in  iii.  31.  2 being  garbham  sanitur  nidhanam.  b That  is, 
his  explanation,  in  Nirukta  iii.  6,  is  garbhanidhanim.  Yaska,  however,  doubtless  intended 
merely  to  express  that  the  two  words  constitute  an  ‘ open  ’ or  purely  semantic  compound  ; 
cp.  Geldner,  Vedische  Studien  iii,  p.  107 ; Sieg,  Sagenstoffe,  p.  92. 

114.  The  class  of  word  is  not  recognized  in  the  word  tvah&, 
(nor)  the  sense  in  sitaman  b.  Misunderstanding  of  the  accent  (in) 
adhayi  is  shown  in  the  stanza  ‘ As  on  the  tree  ’ c ( vane  na  : 

x.  29.  1). 

°Tfwnrr  hdmL,  b,  f. — bdndb,  fk- 

TI^T(^:)  r. — flHYRfa  hdm\  $ fW*lfrT  b,  ^ DpTWR  f,  W.  r. — 

^TR^nfrbdmLfk.^TTilTrr^fr  b. — hd,W%%°  b,  fk. 

a Yaska  (Nirukta  i.  7)  enumerates,  doubtless  following  an  earlier  view,  tva  among 
the  particles,  but  he  clearly  considers  it  an  inflected  word  (ibid.  i.  8).  Our  author  must 
therefore  be  criticizing  the  latter  view.  b Yaska  (Nirukta  iv.  3)  states  that  the  word 
means  ‘ fore-arm  ’ (dos),  adding  the  divergent  views  of  Sakapuni,  Taitlki,  and  Galava. 
From  the  above  it  does  not,  of  course,  appear  what  view  our  author  held.  0 Yaska 
(Nirukta  vi.  28)  in  commenting  on  RV.  x.  29.  1 reads  vay6  ni  adhayi,  while  the  Padapatha, 
reading  v a yd  nt  adhayi,  leaves  the  verb  unaccented  after  the  relative.  If  our  author  is 
criticizing  Yaska,  it  does  not  appear  what  he  means  here  by  a misunderstanding  of  the 
accent.  Cp.  Roth,  Erlauterungen,  p.  94 ; Max  Muller,  RV.  Pratisakhya,  p.  4 ; Rig-veda, 
2nd  ed.,  vol.  iv,  p.  9 ; Sayana  on  RV.  x.  29.  1 ; Oldenberg,  Prolegomena,  p.  532. 

115.  As  the  regular  order a (of  the  words)  was  (arranged) 
according  to  the  sense  in  Sunah-sepam b,  Nara-samsam c,  Dyavd 
nah  prthivl d,  nir-asJcrta  e,  and  the  rest : 


Introduction]  BRHADDEVATA  ii.  116 — [64 

hdm1,  r,  °f?T  bfk. — hm'r,  fk, 

°^Wt  b. 

a That  is,  in  the  Kramapatha.  This  and  the  following  s'loka  appear  to  be  connected 
thus : as  the  sense  requires  the  restoration  of  words  to  their  proper  order  ( pada-krama), 
so  it  requires  the  restoration  of  letters  for  the  purposes  of  etymology  to  their  proper  order 
(varna-krama).  b For  sunas  cic  cheparn  in  RY.  v.  2.  7 ; see  RV.  Pratisakhya  ii.  43 

and  xi.  8.  0 For  narh  va  samsam  in  RV.  x.  64.  3;  see  RY.  Pratisakhya,  loc.  cit. 

d That  is,  these  words  in  RY.  ii.  41.  20  must  be  read  as  dyavaprthivi  nah;  cp.  Nirukta 
ix.  38.  6 For  nir  u svasaram  askrta  in  RY.  x.  127.  3 ; cp.  RV.  Pratisakhya  x.  4,  xi.  5. 

116.  (so)  there  is  dropping  of  a letter  (varna),  of  two  letters, 
of  many,  and  of  a consonant : (for  instance,  in)  atrani a,  Jccipih  b, 
ndbhd  c,  danah  d,  yami  e,  and  aghasu  f. 

m\  snfasreig  hdr,  b,  f.  — The  end  of 

the  varga  is  here  marked  by  ^3  in  hdbfk,  not  in  m1. 

a For  attrani  in  RY.  x.  79.  2.  b For  vrsa-kapih  in  RY.  x.  86.  5 ; see  Nirukta 

xii.  27.  0 A very  frequent  form  in  the  RV.  before  consonants  beside  the  rare 

nabhau.  There  is  possibly  an  allusion  to  Yaska’s  etymology  (in  Nirukta  iv.  21):  nabhir 
samnahanat.  d Explained  by  Yaska  (Nirukta  vi.  31),  on  RV.  i.  174.  2,  as  danamanasah. 
6 Given  by  Yaska  (Nirukta  ii.  1)  as  an  example  in  tat  tva  yami  (RV.  i.  24.  11  or  viii.  3.  9) 
for  the  dropping  of  a letter.  It  is  explained  by  Durga  as  = yacdmi.  { In  RV.  x. 

85.  13;  supposed  to  be  = maghasu  (the  reading  of  the  AV.);  see  Weber,  Naksatra  ii.  365, 

note  1. 

24.  Word  and  sense.  The  verb  expresses  a form  of  becoming. 

117.  From  the  sense  (comes)  the  word  ( pada ),  its  designation  ; 
from  the  word  (comes)  the  ascertainment  of  the  sense  of  the 
sentence  ( vakya ).  (For)  the  sentence  arises  from  an  aggregation 
of  words,  the  word  arises  from  an  aggregation  of  letters  a. 

hdm'rfk,  b. 

a Which  are  significant:  hence  the  sense  is  the  starting-point  in  interpretation. 

118.  From  the  sense  (of  the  word),  the  subject-matter  (pr aka- 
rand),  the  gender,  the  appropriateness,  and  from  (considerations 
of)  place  and  time,  the  (possibility  of)  discriminating  the  (whole) 
sense  in  the  formulas  will  result ; such  is  the  settled  rule  ( sthitih ) 
in  (regard  to)  other  (writings)  also. 

There  is  a lacuna  in  b from  n8c<*  to  122°  d:  I 


G5]  — ii.  122  TRANSLATION  AND  NOTES  [Introduction 

119.  He  who  thus  exerts  himself  in  the  study  of  etymology 
(naii'ukte)  by  the  various  means  of  construing  ( anvaya ),  being 
desirous  of  knowing  the  form  of  Brahma a,  will,  even  though  an 
evil-doer,  go  to  the  supreme  b ( parcim, ). 

*fr  hm'r,  f^nraft  *fr  f,  ^ k. — ^rfq 

hm'r  (^I^nd),  f,  k. 

a That  is,  the  Yeda.  b Cp.  Nirukta  i.  18 : yo  ’rthajfia  it  sakalam  bhadram 

afnute : nakam  eti  jndnavidhiitapdpmd. 

120.  How  this  (world)  did  not  exist  in  the  beginning,  either 
as  non-existent  or  existent,  how  this  universe  (sarvam)  came  into 
being,  (all)  this  they  term  the  evolution  (vrttam)  of  becoming11 
(bhavci). 

h d r,  f k . — h d r,  f. — HTqfrT  h m1  r, 

fk. — dndrfk,  q<^frT  h,  dr4  (R’s  edition,  p.  56,  s'loka  132). 

a Cp.  below,  viii.  46  on  RV.  x.  129  ( ndsat ):  vadanti  bhavavrttam  tat. 

121.  The  verb  ( akhydta ) has  becoming  as  its  fundamental 
meaning  ( pradhana ) a.  There  are  these  six  modifications  ( vikarah ) b 
of  becoming : genesis  ( janmci ),  existence  ( astitvam ),  transformation 
(parlnamah),  growth  ( vrdclhih ),  decline  (hanam),  destruction c 
( vindsanam ). 

qffqrrrr  hdr,  TjffqTPCf  fk,  qZqqiTTT  dr4  (p.  56, s'loka  128). — SRlTfeM  hrm1 
dr4  (p.  56,  sloka  128),  f. — qffarwt  ndfr,  qflun*fi  d,  h,  qf^- 

TTTT^ft  k. — f^°  hdr,  fkdr4  (p.  56,  sloka  128). — The  end  of  the 

varga  is  here  marked  by  ^8  in  hndf,  not  in  k (nor  in  b owing  to  the  lacuna  in  that  MS.). 

a This  definition  is  identical  with  that  in  Nirukta  i.  1 : bhavapradhanam  dkhyutam. 
Cp.  RY.  Pratisakhya  ii.  12.  8.  b This  is  quoted  by  Yaska  (Nirukta  i.  2)  as  the 

opinion  of  Yarsyayani : sad  bhavavikara  bhavanti.  c The  passage  in  Nirukta  i.  2 on 
which  this  is  based,  gives  the  verbs  ( jayate  &c.)  corresponding  to  the  above  nouns. 

25.  The  deities  of  the  Vyahrtis  and  of  Om. 

122.  But  whatever  other  modifications  of  becoming  arise  from 
these  six  a must  be  inferred  in  each  case  according  to  the  sentence b, 
to  the  best  of  their  ability  (samarthydt) , by  those  who  are  most 
familiar  with  the  formulas, 

11. 


K 


Introduction] 


[66 


BRHADDEVATA  ii.  123— 

W g hrfk,  -^wr:  ^ rV  (P.  56,  si  oka  129). — % cwJ^hrfk. 

dr4  (p.  56,  sloka  129). — '<3P9tPT:  r,  f, hdm1  (cp.  Nirukta  i.  3 : ^TNlfisd'SlIl). 

a The  wording  is  somewhat  clumsy ; literally : ‘ others  which  arise  from  the  modi- 
fication of  becoming  of  these  six.’  The  passage  of  the  Nirukta  (i.  3),  on  which  the  above 
is  based,  is  more  clearly  expressed  : anye  bhavavikard  etesam  eva  vikara  bhavanti.  b Cp. 
Nirukta  i.  3 : te  yathavacanam  abhyuhitavydh. 

123.  and  (must)  likewise  (be  inferred)  in  accordance  with  the 
(nature  of  the)  adorations  (namasJcdraih) a of  the  Gods  and  Fathers 
(appearing  in  those  formulas). 

Now  hear  the  divinity  of  the  sacred  utterances  ( vydhrti)h , 
individually  and  collectively. 

hndr,  fk,  b. — hmb,  ^ 

TRT  fk,  Wra  b. 

a That  is,  the  various  modifications  of  the  verbal  sense  are  to  be  inferred  not  only 
from  the  nature  of  the  sentence  but  also  of  the  prayer  which  it  contains.  If  namaskarah 
be  read,  the  meaning  would  be  : * the  nature  of  the  prayer  is  also  to  be  inferred  (in  doubtful 
cases)  from  the  tenor  of  the  sentence.’  b That  is,  the  three  mystical  words  bhur 

bhuvah  svah. 

124.  Now  the  divinity  of  the  sacred  utterances  collectively 
is  Prajapatia,  while  the  deities  of  them  individually  are  this 
(terrestrial)  Agni,  Vayu,  and  Surya  (respectively). 

<J  hm’r,  g fk,  Tf  b. 

a Cp.  SarvanukramanI,  Introduction  ii.  10 : samastanam  prajdpatih. 

125.  The  syllable  Om  has  Vac  for  its  deity,  or  else  it  is 
addressed  to  Indra,  or  else  (it  belongs)  to  Paramesthin  ; or  it 
is  addressed  to  the  All-gods,  or  to  Brahman,  or  to  the  Gods 
(in  general),  or  Ka  (is  its  deity) a. 

hdbrV  (p.  56,  sloka  133),  r,  f,  m\  TT- 

k. — TR  r1  r4bfkr,  TR  hdm1. — The  end  of  the  varga  is  here  marked 

after  this  sloka  (125)  by  ^4  in  hdm1,  but  after  124  in  bfk.  The  former  is  doubtless  correct, 
as  the  end  of  the  varga  thus  corresponds  with  the  end  of  the  Introduction,  while  in  the  other 
case  the  twenty-fifth  varga  would  without  any  apparent  reason  contain  only  three  s'lokas. 
The  two  vargas,  25  and  26,  however,  contain  together  only  eight  s'lokas  instead  of  ten. 

a On  this  s'loka  is  based  SarvanukramanI,  Introduction  ii.  11,  where,  however,  Vac 
and  India  are  omitted,  and  adhyatmikah  (see  Sadgurusisya)  corresponds  to  ka. 


«7] 


— ii.  128  TRANSLATION  AND  NOTES  [KV.  i.  1-3 


26.  The  first  three  hymns.  Authors  of  Vaisvadeva  hymns. 

126.  The  first  hymn  is  addressed  to  Agni.  Its  seera  is 
Madhuchandas.  The  seven  triplets1*  which  follow  it  should  all 
be  recognized  as  addressed  to  different  deities. 

hm1rfk,  b.  — l^hm’r3^5,  b,  ^Tf^J  f, 

k,  r. — %^rr:  hmVrV,  b,  fk, 

r. — From  here  (126)  down  to  145  Rajendralala  Mitra  gives  readings  connected  with 
r4 : ghapustakoddhrtapathah  (perhaps  = ‘ restored  ’ or  ‘corrected’  reading).  Both  glia  and 
gha  u are  referred  to  in  the  notes  on  sloka  137,  p.  57. 

“ More  literally,  ‘the  authorship  ( arsakam ) is  that  of  Madhuchandas.’  b That 

is,  those  which  are  contained  in  BV.  i.  2,  3. 


127.  The  first  of  these  (2.  1-3)  is  addressed  to  Vayu,  the 
following  one  (2.  4-6)  to  Indra  and  Vayu,  then  one  to  Mitra 
and  Varuna  (2.  7-9),  one  also  to  the  Asvins  (3.  1-3),  one  to  Indra 
(3.  4-6),  then  one  to  the  All-gods  (3.  7-9). 

mt  hm’r,  Tfaf  bfk. — hr3r4fkr2r6,  "ift  b,  «I!T 

r—  hr3r6,  fkr2,  b,  r.— <ft  hr3r5,  m1,  ft  bfk,  Jfl  r. 

hm1r3r6,  bfk,  r. 


128.  Now  (this)  last  triplet  (3.  7-9),  composed  in  the  Gayatrl 
metre,  contains  that  name  ( tan-nama ) a,  or  has  (the  word)  ‘ all  ’ 
( visva ) as  its  characteristic  mark.  But  (any)  other  (hymn) 
addressed  to  many  divinities  can  be  recited  in  (the  place  of) 
those  addressed  to  the  All-gods b. 


7TWWT  hr3r4r5m\  MT«mTT  bfk,  «TRB  WTf  r. — Wl  hmVrVb,  fa- 
^ fkr.  After  this  there  is  a lacuna  of  four  padas  in  fk : [^T  ” ” yj(l<5lc| 

^Tt]  ^4:  hdr,  *11^1  & b, 


rVr6  (r6  or  ca  first  appears  in  Bajendralala’s  edition  in  the  notes  on  this 
sloka,  the  whole  introduction  being  evidently  wanting  in  this  MS.).  — rb 

(=Nirukta  xii.  40),  q^i^qd0  r4,  r3,  hd. mxr3, 

<J  hb,  dr4. — i28d=iii.  33d. 


a That  is,  each  of  these  three  stanzas  contains  the  name  visve  devasah,  or  in  other 
words  it  is  characterzed  by  the  term  visva.  b According  to  Yaska  (Nirukta  xii.  40) 

this  (i.  3.  7-9)  is  the  only  gayatrl  triplet  addressed  to  the  Visve  derail.  But,  he  adds, 


RV.  i.  3] 


BRHADDEVATA  ii.  129— 


[68 


whatever  (hymn)  is  addressed  to  many  divinities  may  be  suitably  employed  in  place  of 
such  as  are  (in  the  strict  sense)  addressed  to  the  All-gods  : yat  tu  him  cid  bahudaivatam 
tad  vaisvadevanam  sthdne  yujyate.  Cp.  Roth,  Erlauterungen,  p.  167 ; also  Sadgurusisya 
on  SarvanukramanI  i.  139. 

129.  Ina  Lusab,  Duvasyu0,  &aryatad,  Gotamae,  Rjisvanf, 
Avatsara  s,  Paruchepah,  Atri  \ the  seer  Dirghatamas  j, 

r,  1(^1  hdmxr3r4r6  (lacuna  in  fk):  the  latter  must  be  a very  old  corruption 
as  MSS.  of  both  families  have  it.  The  only  MSS.  with  the  correct  reading  are  apparently 
r1  and  rG. — hdndb,  r ; the  reading  of  fk  (where  the  of  f^pfr  seems  to 

have  caused  the  lacuna:  see  note  on  128)  f5r*fr^  also  points  to  and 

are  frequently  confused  in  the  MSS.:  cp.  critical  note  on  i.  58.  — R^Rhr3f,TRc*ft 
b,  r,  kr2,  tf^^m1. — r (=r1r«),  t(%  bfkrVhdmVr4 : the  latter 

must  also  be  a very  old  corruption,  which  is  easy  to  explain  palaeographically,  and  would, 
moreover,  have  been  helped  by  the  hiatus  (°W^  ^RT). — hm1  r, 

*raprt  b,  f,  kr2. — The  end  of  the  varga  is  here  marked  by  ^ 

in  hdbfk,  not  in  m1. 

a The  following  twenty  seers  enumerated  in  129-131  are  all  authors  of  hymns  to  the 
All-gods.  b Seer  of  RV.  x.  35,  36.  0 Seer  of  RV.  x.  100.  d Seer  of  RV. 

x.  92.  e Seer  of  RV.  i.  89,  90.  f Seer  of  RV.  vi.  49-52.  8 Seer  of  RV. 

v.  44.  h Seer  of  RV.  i.  139.  1 Seer  of  RV.  vi.  41-43.  ^ Seer  of  RV.  i.  164. 

27.  Character  of  Vaiavadeva  hymns. 

130.  in  Vasisthaa,  Nabhanedisthab,  Gayac,  Medhatithid,  Manue, 
Kaksivatf,  VihavyaS,  as  well  as  in  many  other  seers  h, 

Sfnftafa  r,  h d m1  r4,  b f k r2. — h m1  r3 r4  b k r2 r6,  r. 

a Seer  of  RV.  vii.  34-37,  39,  40,  42,  43.  b Seer  of  RV.  x.  61,  62.  0 Seer 

of  RV.  x.  63,  64.  d Seer  of  RV.  i.  14.  e Seer  of  RV.  viii.  27-30.  f Seer  of 
RV.  i.  121,  122.  8 Seer  of  RV.  x.  128.  h Besidos  the  twenty  here  enumerated 

there  are  about  ten  other  authors  of  Vaisvadeva  hymns  in  the  RV. ; see  Aufrecht,  RV.2 
vol.  ii,  p.  668,  under  devah.  Seventeen  of  the  twenty  seers  enumerated  above  (the 
omissions  being  Atri,  Gathiu,  and  Nabhanedistha)  are  repeated  below  in  iii.  55-59,  whore 
twenty  more  are  added. 

131.  in  Agastyaa,  Brhaduktha l),  Viiivamitra  c,  and  Gathind, 
variations  ( vipravadah ) 0 are  here  (in  the  Rg-veda)  apparent  in 
their  respective  praises. 


69] 


— ii.  135  TRANSLATION  AND  NOTES  [RV.  i.  3 


fwf*T%  ^ hndr,  fwrf^  ^ b f k r2 r5 r4.  — hmVrV,  f^W- 

r,  faRRT^tg  bfk. 

a Seer  of  RV.  i.  186.  b Seer  of  RV.  x.  56.  0 Seer  of  RV.  iii.  57. 

d Seer  of  RV.  iii.  20.  6 That  is,  these  seers  diffor  from  one  another  in  regard  to 

the  deities  addressed  in  their  Vaisvadeva  hymns. 


132.  Now  the  teachers  Yaska a and  ^andilya  say  that  any 
formula b in  which  a combination  of  many  (deities)  appears,  is 
addressed  to  the  All-gods. 

hm1r,  ^ b,  3°  fk. — rT^  hmVrV,  <\*i 

r,  ^R.b,  f,  rJJ^k. 

a In  Nirukta  xii.  40:  see  above  128,  note  b.  b Mantra  is  here  treated  as  a 

neuter;  also  below,  viii.  129. 


133.  One  should  state  everything,  whatever  it  be,  a verse,  or 
hemistich,  or  stanza,  or  hymn,  which  is  addressed  to  many 
divinities,  to  be  addressed  to  the  All-gods a. 

3 hrbfk,  m1. — <4^^«i<1*^hm1rbfk  (Nirukta  xii.  40),  dr6. 

a See  above,  128,  132,  and  Nirukta  xii.  40. 


134.  All  {sai'vdh)  the  deities  are  praised  by  the  seers  with  col- 
lective laudations  ; now  this  technical  term  ( samjna ) ‘ collective  ’ 
(vi£va)  is  laid  down  (nipatita)  in  (the  sense  of)  all-comprehensive- 
ness3' ( sarvdvdptau ). 

The  words  ( to  «sj?IT!  (inclusive)  are  omitted  in  fk. — ^cSTRT  bfkr2r5hm1r3r4, 
r. — famfarlT  hdr,  fwf^rTt  bmVr6,  fwfrTf?T  fk. — The  end  of  the  varga 
is  here  marked  by  in  bfk,  by  in  hd,  not  at  all  in  m1. 

a That  is,  it  is  used  in  a collective  sense,  visve  devah  thus  meaning  ‘ the  gods 
collectively.’ 


28.  Passages  of  the  Rg-veda  addressed  to  Sarasvati.  Indra 

hymns. 

135.  Now  the  seventh  (triplet)  is  addressed  to  Sarasvati 
(3.  10-12).  These  are  the  Praiiga  deities3.  She  is  praised  in 
all  stanzas  by  the  name  of  Sarasvati  in  two  ways  : 


RY.  i.  3-] 


BRHADDEVATA  ii.  136 


[70 


hm'r3^4,  bfk,  ^TR^TTf:  r. — hmWr4,  ?RRT  b, 

^rTTR  fkr2,  r. — Tlrn:  TP3*T°  hdr,  UcTT  W3°  b,  'S^T  1T3JI0  fkr2. — After  135“ 6 

the  following  line  (not  found  in  hdm1r3bfkr2r5)  is  added  by  r: 

'3i%  TT  -^uqqc^  1 

— hm1bfk,  <J  r. — f^KRhdm1,  f|(f%^fk,  fl^Rb,  f^fa- 

VT^i- — hm1bfk,  ^ r. — hm'r3^4,  *C?3^V|  r,  b,  fk. 

a RV.  i.  3.  10-12,  where  Sarasvatl  appears  as  a Praiiga  deity,  is  explained  in  Nirukta 
xi.  26,  27.  Sarasvati  again  appears  as  a Praiiga  deity  in  RV.  ii.  41.  16-18.  Cp.  below, 
iv.  92. 

136.  as  a river,  and  as  a deity.  Now  with  regard  to  this 
the  teacher  Saunaka  has  stated  that  the  passages  (in  which  she 
is  praised)  as  a river  a are  six,  (and  that  there  is)  not  a seventh  : 

hbfkr2  (Nirukta  ii.  23),  r. — bdm1, 

b,  ^rnrRzNj  f k r2,  r3 r4 r5,  r. — ’sfpra:  h d m1  r3r4  b f 

kr2r5,  ^R(r.— •ST^cJ^Jn:  r3r4r2r6,  *TfNf*RRT  b,  fk, 

hdm1. — tRf  % hm1r3r4r2r5,  fk,  b. — i^6c^-i^Sc<^  seem  to  be  omitted  in  r1  (and 

r6  ?),  as  these  five  lines  are  relegated  to  a footnote  by  Rajendralala  Mitra. 

a Cp.  Nirukta  ii.  23:  sarasvatity  etasya  nadivad  devalavac  ca  nigamd  bkavanti. 

137.  (the  six  being) a ‘Best  Mother’  ( ambi-tame : ii.  41.  6)  b, 
‘Alone’  (ekd : vii.  95.  2),  ‘On  the  Drsadvatl’  (dr$advatyam : iii. 
23.  4cd),  ‘ Citra  indeed  ’ ( extra  it : viii.  21.  18),  ‘ Sarasvatl’ c (x.  64.  9 
and  vi.  52.  6b).  Yaska,  however,  regarded  this  (passage),  ‘She 
with  her  might  ’ (iyam  susmebhih  : vi.  6 1 . 2)  d,  to  be  a seventh. 

rr  hm1,  fkr,  ^R»iT  b. — TW  hrW (?)r6,  TV  bfk. 

a As  the  first  line  of  the  sloka  contains  pratlkas  only,  one  would  naturally  expect 
six  separate  words  to  represent  them ; but  according  to  the  reading  favoured  by  the 
MSS.  ( citra  ic  ca,  sarasvatl)  there  are  only  five,  sarasvati  representing  two  passages.  On 
the  other  hand,  the  reading  of  bfk,  citra  imam,  gives  six  pratlkas;  imam  (x.  75-5)  ‘8» 
moreover,  most  appropriate,  as  Sarasvatl  is  here  invoked  with  a number  of  other  rivers. 
Citra  imam  could  easily  have  been  corrupted  to  citra  ic  ca,  the  second  word  beginning 
with  the  same  letter,  and  citra  it  being  already  familiar  to  the  scribe  from  a previous 
occurrence  (i.  48).  Citra  ic  ca  would  much  less  easily  be  corrupted  to  citra  imam.  The 
id  could  not  have  been  considered  necessary  for  identification,  as  another  stanza  of  the 
RV.  also  begins  citra  it  (x.  115.  1).  For  these  reasons  citra  imam  appears  to  be  the  pre- 
ferable reading.  b In  this  passage  Sarasvati  is  again  a Praiiga  deity ; cp.  135.  note  “. 


— ii.  140  TRANSLATION  AND  NOTES  [-RV.  i.  6 


71] 


0 There  are  three  piiilas  in  the  RV.  beginning  Sarasvatl : x.  64.  9 ( sarasvatl  sarayuh 

sindhuh),  vi.  52.  6h  ( sarasvatl  sindhubhih  pinvamdna),  and  ii.  3.  8 (sarasvatl  sddhayantl 
dhiyam).  The  latter  passage  could  not  have  been  meant,  as  Sarasvatl  is  here  one  of  the 
three  sacrificial  goddesses  along  with  Ila  and  Bharatl  in  an  AprI  hymn.  If  sarasvatl  is 
meant  to  represent  two  pratlkas,  the  second  passage  can  hardly  be  objected  to  because 
it  is  only  the  second  pilda  of  a stanza,  since  drsadvatyam  in  the  same  line  is  the  third 
pada  of  a stanza.  d This  stanza  is  expressly  stated  by  Yaska  (Nirukta  ii.  23)  to  be 

addressed  to  Sarasvatl  as  a river : athaitan  nadivat. 

138.  AitaraR  regarding  this  (stanza)  as  a sacrificial  text  (ydjyd) 
for  the  victim  offered  to  Sarasvatl  ( sdrasvcita ) in  the  Maitrayaniya 
(Samhita)  b,  because  the  oblation  is  (here)  the  chief  thing c,  has 
stated  (that  it  is  addressed)  to  V ac  d. 

°#7Ti  hr3r4fbkr2r5,  m1  . hr3r4inl  br2ra,  <43*1 1 fk.  The  anusvara 

must  have  dropped  out  owing  to  the  following  If0. — hm'r,  b,  °slfVEf 

f,  k. — hdmLb,  fk. 

a This  name  is  not  found  elsewhere.  b iv.  14.  7 (among  the  ydjyanuvdkyd  texts). 
0 That  is,  regarded  from  the  point  of  view  of  the  sacrifice,  the  goddess  would  be  addressed, 
not  the  river.  d That  is,  Sarasvatl  = Vac  ; cp.  Nirukta  vii.  23,  where  Sarasvatl  is 

the  only  one  of  the  fifty-seven  names  of  vac  (Naighantuka  i.  11)  discussed. 

139.  (The  hymn)  ‘Doer  of  fair  deeds’  (surupakrtnum : i.  4)  is 
addressed  to  Indra,  as  well  as  seven  others  after  it  (5-11).  Six 
successive  stanzas  (beginning)  ‘ Then  according  to  their  wont  ’ (ad 
aha  svadham  anu  : 6.  4-9)  are  addressed  to  the  Maruts. 

xrRTRIci:  hm’b,  fk,  r. — bfr4,  kr2, 

hdmJr. — The  end  of  the  varga  is  here  marked  by  in  bfk,  not  in  hdm1. 

29.  Indra  associated  with  the  Maruts  in  R>V.  i.  6. 

140.  One  (of  them),  ‘What  is  firm’  ( vilu  cit : 6.  5)  is  sung 
in  honour  of  Indra  with  the  Maruts.  But  the  latter  hemistich 
of  the  (stanza)  next  but  one  to  this  (i.  e.  6.  yc) a is  addressed  to 
two  deities. 

hdm1,  ffiSJ  bfkr,  r3,  r1,  r2,  cfT^  r5.— hm1r3bfkr2r5, 

r,  r1.  — IT^Tnrrr^T^  hndr,  WTTTT^0  fbk.  — W#T  c?fr  dm1, 

r4 r6,  h,  r,  °^RTtb,  f,  °ff  k. — 

brfkrV,  m1,  ff  hd. 

a That  is,  the  third  pada,  this  being  a gayatri  stanza. 


RV.  i.  6-] 


BPcHADDEVATA  ii.  141— 


[72 

141.  For  while  it  is  chiefly  addressed  to  the  host  of  the 
Maruts,  Indra  is  at  the  same  time  intended  to  be  distinguished 
thus  : ‘ both  glad  (and)  equal  in  brilliance  ’ ( mandu  samdnavar- 
casd)  ; or  (this  means)  ‘ with  him  who  is  glad  (and)  of  equal 
brilliance  ’ a. 

hm1r,  fk,  b. — r5,  ff?tf  m1, 

h,  b,  ftar  f,  fsw  k,  fa?)  ftei  ^ r2r3r4, 4^ 

r. — IR^hrVndr.^b,  r2,*^:  fk. — WR^TT r4 (=  RV.),  hdr8m\ 

°^Wf  r,  bfk. 

a These  alternative  explanations  are  based  on  ^Nirukta  iv.  12:  mandu  madisnu  yuvam 
stkafi ; api  va  manduna  teneti  syat,  samanavarcasety  etena  vyakhydtam. 


142.  Those  to  whom  (the  hemistich  appears  to  be)  addressed 
to  two  deities a,  explain  (the  final  vowel  of)  mandu  as  not  liable 
to  phonetic  combination  (jpragrhnanti) b.  One  (however)  who 
from  his  study  (of  it)  recognizes  the  pada  to  have  only  one  deity, 
deserves  a hearing ; 

^ bdr,  W3  b,  ^ k,  Jn^iVrV. — hmVrVb,  r,  TT*T%*C 

fkr2.  — HH^WR.hdbfk,  m\  r.  — f^lW  kdbf,  falfaT0  r, 

ftW^rV; — •VTW^hrm1r1r4r6,  °^^T^fkr2,  •dM^b. 

a The  two  deities  would  be  the  host  of  the  Maruts  and  Indra;  but  cp.  Griffith, 
Translation  of  the  Eig-veda  on  i.  6.  7,  and  Grassmann,  Worterbuch,  under  mandu. 
b Mandu  is  treated  as  pragrhya  in  the  Padapatha. 


143.  as  RodasI  in  the  Atharva-veda  ( atharvangirasa ) is  (regarded 
as  one)  of  the  wives  of  the  gods  a. 

This  praise  is  by  the  teachers  regarded  as  chiefly  addressed 
to  the  host  of  the  Maruts  b. 

hrm\  b,  WTO’TTM  f,  k.  — i43a6  is 

omitted  in  11  r4 r°. 

a In  EY.  v.  46. 8 rddasl  is  treated  as  pragrhya  in  the  Padapatha  (doubtless  because  not 
accented  rodasi).  This  stanza  also  occurs  in  the  Atharva-veda  vii.  46.  8.  It  is  commented 
on  by  Yaska  (Nirukta  xii.  46),  who,  however,  explains  rddasl  here  as  rudrasya  patnl.  Cp. 
Sayana  on  EV.  v.  46.  8.  b That  the  praise  of  the  Maruts  is  predominant  here,  is 

supported  by  the  wording  of  the  SarvauukramanI : ‘ the  six  (stanzas)  ad  aha  (6.  4-9)  are 
addressed  to  the  Maruts,  v'du  cid  (6.  5),  indrena  (6.  7)  are  also  addressed  to  India.’ 


73] 


— ii.  148  TRANSLATION  AND  NOTES  [-RV.  i.  13 

144.  As  the  host  of  the  Maruts  is  chiefly  addressed,  Indra 
is  at  the  same  time  intended  to  be  distinguished.  For  the  entire 
host  of  the  Maruts  is  considered  to  share  (in  sacrifice)  equally 
(saviamdam)  with  the  great  Indra. 

PlfafafW!:  hr3r4bfkr2,  r. — hdr, 

r4(r3?)bfk,  rLVr2,  m1.  — WHI  hndr,  WTJT  f, 

wnt  b,  wre  r1  r4 r6 k. — 30^  hm'r,  'SfRi^  dr4!6,  *rTWT  bfk. — The  end  of  the 
varga  is  here  marked  by  ^Q.  in  hm'bfk. 

30.  The  deities  of  B.V.  i.  12,  and  of  the  Apr!  hymn  i.  13. 

145.  The  hymn  ‘ Agni’  ( agnim  : i.  12)  has  Agni  as  its  divinity. 

In  it  one  verse,  ‘ by  Agni  Agni  is  kindled  ’ ( agninagnih  sam  idhyate : 
6n),  is  addressed  to  two  deities : they  mean  Nirmathya  and 

Ahavaniya  a. 

•rq^«i  hmh,  b,  fk. — hbfk,  mVrV  (Sarva- 

nukramanl  dr4fk  Sarvanukramanl,  |°  hdr6mxb. — °^TT- 

^fahdndrb,  °*rrefajk,  •^rpfrdr4,  r6. 

a Two  forms  of  Agni,  the  one  being  the  fire  produced  by  friction,  the  other  the  oblation 
fire.  Cp.  Sarvanukramanl  on  RV.  i.  12:  j>ado  dvyagnidaivato  nirmathyahavaniyau. 

146.  Now  as  to  the  deities  which,  stanza  by  stanza,  in  the 
second  hymn  of  twelve  stanzas  (i.  13),  are  praised  along  with 
Agni,  hear  their  names  from  me. 

^<n:  hndbfk,  r. — hndr,  b,  Wt  r1r4r6fk. — 

ITfW  hm1rb,  ftT*TT  fk. — In  dr4r6  146^  reads: 

-sphct  qwr  1 

147.  In  the  first  (stanza)  Fuela  ( idhma ) is  praised,  in  the 
second  Tanunapat,  Narasamsa  in  the  third,  but  in  the  fourth 
Ila  is  praised ; 

hm1rb,  fk,  drV.—Wt  hm1, 

r,  b,  ^TrT  f^f:  f,  k. 

a On  the  Apr!  hymns,  see  Roth,  Erlauterungen,  pp.  1 22-1 24. 

148.  but  the  Litter  ( barhis ) in  the  fifth,  then  the  Divine 
Doors  with  another  (6),  Night  and  Morning  ( naJctosasa ) in  the 
seventh,  while  in  the  eighth  are  praised  together 

II.  L 


RY.  i.  13] 


BRHADDE  V AT  A ii.  149— 


[■74 

hm1bfk,  r : the  SarvanukramanI  has  the  Yedic  form 

hm1rfb,  5?^  r6,  kr2. — hm1!3,  «?Jrf|  (*j  being  omitted)  b, 

(the  preceding  four  syllables  I ^ being  omitted)  fk,  ^ *rpft  r6r',  <J  +*]rl  1 r. 

149.  the  two  ‘Divine’  Sacrificers;  in  the  ninth  stanza  are 
praised  the  Three  Goddesses ; but  Tvastr  is  to  be  known  as 
praised  in  the  tenth. 

^HT^hndr,  ^?rrevfkr2r5,  ^*TTf  b. — hmb,  b,  3pT:  fk. — The  end 

of  the  varga  is  here  marked  by  $0  in  hdm1bfk. 


31.  The  eleven  Apr!  hymns. 

150.  In  the  eleventh  (stanza)  of  the  hymn  one  should  know 
Vanaspati  to  be  praised,  but  in  the  twelfth  one  should  know 
the  divine  ‘ Svahakrtis  ’ to  be  praised. 

*spT  mV,  ^?T  b,  grr  fk,  hdr. — hm1,  ^ r3bfk,  ^ r. — 

hmVbfk,  r. 

151.  Now  as  to  the  deities  which,  stanza  by  stanza,  are 
celebrated  in  this  hymn  (i.  1 3),  they  (occur)  in  all  the  Apris ; 
the  second  (deity),  however,  is  subject  to  option  ( vikalpate ) a. 

“SIT  <J  hrVbfr2,  °*TT  ^ n^k,  r. 

a As  to  how  this  option  applies,  see  below,  ii.  155-157. 


152.  As  to  the  AprI  hymns,  including  the  Praisas  (ritual 
summons),  they  are  eleven  (in  number)  ; or  (rather)  the  Praisa 
hymna  (consists  of)  sacrificial  formulas,  while  these  other  (hymns 
of  the  Kg-veda)  are  ten  (in  number) b. 

^fTlfapfiTfsT  hm1  r3r5,  ^^liTfif  bfkr2,  fcTTfa  r. — TTT^T^T 

^ hm1r3bfkr2r5,  r. — hm1r3fkr2r6,  b,  r. — 

°?TYrfw  g bm1rb,  °tTTTfl!r  ^ k,  "TTYrfx?  f. 

a Which  consists  of  twelve  yajumsi,  that  is,  VS.  xxi.  29-40.  This  is  referred  to  by 
Yaska  (Nirukta  viii.  22)  as  praisikam  (scil.  suktam),  and  included  by  him  among  the  eleven 
Apr!  hymns  {tuny  etany  ekadadaprlsuktani).  Cp.  Roth,  Erlauterungen,  p.  122.  b The 
ten  Apr!  hymns  of  the  Rg-veda  are  enumerated  in  the  AnuvakanukramanI,  10-12,  p.  48 
of  my  edition  of  the  SarvanukramanI.  Soe  also  ASS.  iii.  2.  5 ff. 


75] 


— ii.  155  TRANSLATION  AND  NOTES  [RV.  i.  13 

153.  Now  there  are  three  (Apr!  hymns)  relating  to  the  Sautra- 
manl  sacrifice  ( sautramandni ) a,  one  to  Prajapati  (prajapatya) b, 
and  one  used  at  the  horse-sacrifice  ( advamedhika) c , and  the  one 
(employed)  in  the  human  sacrifice  ( purusasya  medhe) d : these  (make) 
six  (special  additional  AprI  hymns)  in  the  Yajur-veda  ( yajuhsu ). 

rbfk. — r,  hm1bfk. — rTTf^T  hm’r3 

bfkr2r5,  7TW  ? r. 

a That  is,  VS.  xx.  36-46  (cp.  S'B.  xiii.  9.  316,  note);  xx.  55-66  (cp.  SB.  xii.  8.  219); 
xxi.  12-22  (cp.  S^B.  xii.  9.  31G).  b That  is,  VS.  xxvii.  11-22  (see  commentary  on  the 
first  stanza  and  cp.  SB.  vi.  2.  21  ff.,  especially  10  and  note  on  12).  0 VS.  xxix.  1-11 

(cp.  S'B.  xiii.  2.  214).  d Referred  to  in  Sankh.  SS.  xvi.  12.  8 as  beginning  agnir  mrtyuh. 

154.  Here  only  the  Praisa  hymn  (VS.  xxi.  29-40)  need  be 
(considered) ; that  (which  has  been  referred  to  beyond  this)  in  the 
Yajur-veda  [yajulisu)  need  not  be  troubled  about  (here). 

Of  those  (eleven)  the  hymn  relating  to  the  Praisas  a,  and  that 
which  Dirghatamas  sang  (i.  142), 

*T5pMlfs^cT  cTc^ndr,  cR^h,  <1^2 cffi:  h,  rR  fk, 

rTr4r6. — HMJ|ri  hm'r3,1[q0rt  bfkr. — hm1,  r, 

fTW  fkr",  only  b,  ^TrT  r5r7. — The  end  of  the  varga  is  here  marked  by  M in 

hm7bfk. 

a That  is,  Apr!  stanzas  belonging  to  (- gala ) or  turned  into  (- krta ) Praisas,  the 
expression  being  equivalent  to  Yaska’s  praisika,  ‘consisting  of  Praisas.’ 


32.  Tanunapat  and  Narasamsa  in  Apr!  hymns.  Idhma  a form  of  Agni. 

155.  and  that  which  has  been  mentioned  in  (the  collection  of) 
Medhatithi  (i.  1 3)  a : only  these  three  contain  both b (Tanunapat 
and  Narasamsa).  Both  that  which  is  mentioned  in  (the  collection 
of)  Grtsamadaa  (ii.  3)  and  in  (that  of)  Vadhryasvaa  (x.  70), 

^vrrf^ff  hmWr7,  fkr2,  r.— o^f%  g hrbfk,  °^f?r  ^ 

m1. — WT  hm1  r3r5r7,  bfkr. — TTUJI%  hm1r3r5 r7,  4 

f,  TTU&®  k,  b— ^ hr3r5r7b,  ^ fk,  g r. 

a Which  would  constitute  a rsi-sukta  according  to  i.  14,  15.  b Ubhayavanti ; 

cp.  Nirukta  viii.  22:  maidhatitham  dairghatamasam  praisikam  ity  ubhayavanti-,  cp.  Roth, 
Erlauterungen,  p.  122;  see  also  my  Introduction  to  the  SarvanukramanI,  p.  xiv. 


RV.  i.  13.  1-] 


BRHADDEVATA  ii.  156— 


[76 


156.  both  (the  hymn)  of  Atri  (v.  5)  and  that  (vii.  2)  which 
was  revealed  to  the  son  of  Urvasi  (Vasistha),  contain  Narasamsa. 
Tanunapat  (appears  in  that)  which  Agastya  (i.  188)  and  Jama- 
dagnia  (x.  no)  sang, 

hndfr3 r2r5r7,  b,  ^1%  ^ k,  r. — :^hm1r3bfk  rW,^f$ 

r.  — hm1r3br6r7,  r,  no  particle  in  k.  — r,  b, 

r5r7,  hdndr3. — There  is  a lacuna  in  fk  between  and 

a Tbe  reading  of  bdm1r3,  vamadevak,  is  doubtless  a corruption  of  the  incorrect  reading 
jmnadagnah.  There  is  no  AprI  hymn  by  Vamadeva,  while  that  of  Jamadagni  is  particularly 
important,  tbe  whole  of  it  being  commented  on  by  Yaska  (Nirukta  viii.  4-21);  cp.  Roth, 
Erlauterungen,  p.  122,  and  SarvanukramanI,  Introduction,  p.  xiv. 

157.  and  that  which  the  seer  Vi^vamitra  (iii.  4)  and  Asita 
the  son  of  Kasyapa  (ix.  5)  sang. 

Now  as  to  the  twelve  deities  which  have  been  stated a (to 
belong)  to  the  stanzas  of  Medhatithi  (i.  13.  1-12), 

b,  *rr  g fk,  mVrW,  h, 

d,  ^rrf  r. 

a Above,  ii.  146-150. 

158.  learn  the  manner  (sampadam)  in  which  they  represent 
( sampadyante ) Agni. 

The  Fuel  ( idh-ma ) is  the  Agni  who  is  everything ; for  this 
(Agni)  is  kindled  (sam-idhyate)  a as  fuel.  Or  this  form  ( i-dhma ) 
is  made  from  the  root  dhma ; for  fuel  is  kindled  when  blown 
(dhmatah). 

wrfa  rfr:  hrWrVr7,  cTT:  bfk,  ^TMWr:  r. — *#H.hr3m1bfkrar5rTt 

«U*FR;r.— #h*r:  hmV^r7,  ffuft  b,  r,  f. — ^TT^TffTTH  hmV 

r3r4r6,  b,  WT^clc=pW;  fk,  WT^TTcf  rTH  r. — WTcff  r,  bfk, 

hdm1. — bndrbfk,  r3r6r7. — The  end  of  the  varga  is  here  marked  by 

in  hm1fk.  Tbe  last  pada  is  repeated  in  b only. 

a This  etymology  corresponds  to  the  only  one  given  by  Yaska  (Nirukta  viii.  4) : 
idhmah  samindhanat. 


77] 


— iii.  4 TRANSLATION  AND  NOTES  [-RY.  i.  13.  4 


1.  Tanunapat.  Narasamsa.  Ila.  Barhis. 

1.  Now  this  same  Agni  is  (also)  Tanunapat a by  name.  That 
(celestial  Agni)  extends  ( yachati ) b his  body  ( tanum ). 

They  say  that  ‘ Napat  ’ is  a descendant c,  and  that  the  origin 
of  this  one  ( cisyo ) is  from  that  one  ( amutas ) d. 

limWr6!-7,  fT^b,  fT^: 

r. — hm1r3bfkr2r6r7,  r. 

“ Cp.  above,  ii.  26:  ayam  tanunapad  agnih.  b Cp.  ibid.:  asau  hi  iananat  tanuh. 

0 Cp.  ii.  27  : anantaram  prajarn  ahur  napad  iti.  d Cp.  ibid.:  napad  amusya  caivayam 

agnih,  and  ii.  26* 


2.  Now  some  say  that  Narasamsa  here  is  Agni a.  Again  ( atha 
vd ) others  (use  the  term)  in  (the  sense  of)  sacrifice b,  (saying) 
‘all  men  ( narah ) utter  praise  ( Samsanti ) seated  at  it.’ 


^srfwrjn;%fn:  hm1r°r“r 


<J  hmVbfkrVr7,  g r. 

fk,  b,  fTff»rWr^T^:  r. — hndr 

r5r7,  Tft  W[  5TT:  bk,  ^f?T  f,  ^ TTf^T:  r. 


.3.5  7 

1 » 

1 _3 


a This  is  the  opinion  of  Sakapuni  according  to  Yaska,  Nirukta  viii.  6 : agnir  iti 
sakapunir : naraih  prasasyo  bhavati.  b This  is  the  view  of  Katthakya,  ibid. : nara- 

samso  yajna  iti  kdtthakyo : nara  asminn  a sindh  damsanti. 


3.  Others  say  he  is  Agni,  because  he  is  Narasamsa  as  the 
object  of  praise  ( prasasya ) by  men  seated  at  the  sacrifice  a ; and 
so  also  say  the  ritualists  (rtvijo  narah ) b. 


fT*Plbr3bfkr2r5r7,  — 1T9RI  bdb,  WT^I  fk,  ITC^  m1,  TT^TrT  r. — 

hr3bfr2r5r7,  ^T.1  m1,  k,  ^ r. 

a The  previous  sloka  states  two  views  corresponding  to  those  stated  in  Nirukta  viii.  6, 
that  Narasamsa  is  (1)  Agni:  naraih  prasasyah  (Sakapuni) ; (2)  yajna : nara  asminn  asinah 
samsanti  (Katthakya).  The  third  here  added  is  a combination  of  the  other  two : narair 
asinair  adhvare  prasasyah ; it  is  identical  with  the  explanation  given  in  ii.  28 : yajne  yac 
chasyate  nrbhih.  b This  expression  is  doubtless  meant  to  be  equivalent  in  sense  to 

yajnikah,  so  often  used  by  Yaska. 


4.  Ila  is  a form  made  by  the  Rishis a,  and  (is  derived)  from 
the  root  id,  expressing  praise  b : Agni  is  called  ilavan  c (‘  possessing 


BRHADDEVATA  iii.  5— 


RV.  i.  13.  5-] 


[78 


refreshment  ’)  either  from  that  (root)  or  from  the  root  id,  expressing 
increase  d. 

b,  fk,  r2,  r3r6r7, 

hdm1,  ^rrf^fFTlfct  r.  — ^RnTUr:  hr3br6r7,  t?tg  f,  t^ffg 

kr2,  wfEtM^ggigg:  r. — s;3oTgra;f,  rmis;  bk,  ygrgHthmL. — 
^fmYsfgr;  Wbk,  gtsfrBn;  f,  r. — Tfswr  hmh3,  tf^^rr  r5r7,  tf^rr 

fb,  k,  tfWT  r. — gf^gTRWTr5,  gf^Nf^gT  hm’r3,  ff^WTr  r7,  gfg- 

gtfgT  b,  grgfrfgwgT  fk,  gfrrgiwr  r. 

a The  meaning  of  this  reading  ( rsi-krtam  rupam ) I take  to  be  this : the  form  I]a,  it 
is  true,  does  not  occur  in  the  Eg-veda ; nevertheless  it  is  Vedic,  being  abstracted  by  the 
Eishis  from  the  various  forms  of  the  verb  id,  ‘ to  praise,’  which  occur  in  the  Apr!  stanzas 
addressed  to  Ila  (cp.  Both,  Erlauterungen,  p.  118).  I was  at  first  inclined  to  adopt  the 
reading  isi-krtam,  ‘made  from  the  root  is’  (=  id,  cp.  Grassmann,  Worterbuch,  sub  voce 
id) ; but  this  seemed  incompatible  with  the  following  ides  ca  (not  ider  va)  and  tena  in 
the  next  line,  which  points  to  a single  antecedent  etymology,  while  Yaska  makes  no 
reference  to  a root  is  in  his  explanation  of  I]a  (see  next  note).  b Yaska  (Nirukta 

viii.  7)  derives  ila  from  either  id  or  idh : itteh  stutikarmana  indhater  va.  0 Our  author 
has  to  say  ‘ Agni  is  called  ildvan,’  because  ila  itself  does  not  occur  in  the  Eg-veda. 
d The  preceding  va  in  vokto  shows  that  the  vardhi-  of  the  MSS.  must  also  contain  va 
(that  is,  va  rddhi-).  The  dropping  of  the  d in  the  MSS.  is  doubtless  due  to  confusion 
with  vardhin  and  other  derivatives  of  the  root  vrdh,  which  happens  to  have  the  same 
meaning  as  rdh. 


5.  Again,  this  Agni  is  the  Litter  (barhis),  for  the  whole  of 
it  ( sarvam ) is  furnished  ( paribrmhitam ) with  fooda,  or  because, 
when  sacrificed  to,  he  (Agni)  is  furnished  (paribrmhitah) b with 
fuel. 

hmWr7,  g^rfr  b,  f,  g:  gpft  r. — gr  gg^nddr,  gT  gwji,  gT 

gg.bfk. — gf^rfgg:  hmLW,  fk,  b,  r. — The  end  of 

the  varga  is  here  marked  by  ^ in  dbfk,  not  in  m1. 

B That  is,  the  oblations  are  laid  on  it.  b The  etymological  explanation  is  similar 
to  that  of  Yaska  (Nirukta  viii.  8) : barhih  paribarhanat. 


2.  The  Divine  Doors.  Night  and  Morning. 

6.  The  Divine  Doors,  as  they  are  called,  are  the  wives  of 
all  (the  gods) a ; they  follow  Agnayl,  and  so  also  Agnayl  (follows) 
Agni b. 


79]  — iii.  9 TRANSLATION  AND  NOTES  [-RV.  i.  13.  7 


r*  b,  hm1r3fkr2r5r7  (on  this  corruption  cp.  critical  note  on 

i.  92).  The  MSS.  have  the  correct  form  in  i.  107  and  ii.  148.- — jftWT  omitted  in  fk. — 
hdm1,  b,  fk,  r. — 6cd  follows  the  reading  of  hndrbfk: 

5TTfM  ^ ^ rVr6. 

a This  is  doubtless  suggested  by  RV.  x.  no.  5 (commented  on  in  Nirukta  viii.  xo) : 
vi  srayantam  patibhyo  na  . . . devebkyo  bhavata  suprayanah.  b This  remark  is  intended 
to  show  the  identity  of  the  devyo  dvarah  with  Agni  (cp.  i.  107):  being  the  wives  of  the 
gods  they  represent  Agnayl,  the  wife  of  Agni,  who  comprehends  all  the  terrestrial  deities 
(see  i.  105,  106).  Sakapuni,  in  Nirukta  viii.  io,  identifies  them  with  Agni:  yajne  grha- 
dvdra  iti  kdtthakyah  ; agnir  ili  sakapunih. 

7.  Now  being  firmly  established  in  Agni  they  are  praised  in 
combination  with  Agni.  In  their  case  also  there  is  a predominance 
of  Agni,  both  in  praises  and  oblations  a. 

fwrerp^  hrbfk,  rLV. — hmVbfkrV, 

^ r.— hrW,  m1,  r,  b,  f. — ^ 

m'r,  ffacg  ^ h,  ^ bfk. 

a Because  they,  as  well  as  the  other  Apr!  deities,  are  regarded  only  as  forms  of  Agni. 

8.  And  as  to  the  two  goddesses,  Night  and  Dawn  ( naktosasau ), 
they  too  are  regarded  as  related  to  Agni.  For  the  Dark  ( syavl ) a 
is  related  to  Agni  b}  while  Dawn  is,  as  it  were,  a sixteenth  portion 
(kala)  of  that  time0  ( kala ). 

M7W1MWT  ^ % hr3m1fkr2r5r7,  riflTlm  ^TT  ^ % r,  •T%cTT%  b. — hm1 

bfr5r7,  r3d,  r,  WTRJtW  k,  r2. — cT#4T°  bfkr, 

rT^4t°  hdm1. — ^ hb,  ^5%  ^ g fk,  g ndr,  felM  rVr6. 

a Syavl  is  the  first  of  the  twenty-three  names  of  night  enumerated  in  Naighantuka 
i.  7.  b Thus  SyavI  = Night  occurs  in  the  first  stanza  of  an  Agni  hymn  (i.  71.  1). 

c That  is,  Usas  being  a part  of  Syavl  would  also  be  related  to  Agni.  Cp.  Nirukta  ii.  18  : 
( usah ) rdtrer  aparali  kalah.  The  reading  of  r1  r4r6  is  doubtless  a corruption  of  kalavama, 
i.  e.  Usas  is  ‘ the  last  portion  ’ of  that  time. 

9.  Dawn  (usas)  lightens  a (uchati)  the  darkness,  Night  ( naktd ) 
anoints  (anakti) b her  with  drops  of  dew  ( hima ) 0 ; or  else  this  (form) 
might  be  (derived)  from  the  root  anc  d,  preceded  by  the  negative 

(nan) e,  (and)  mean  ‘ the  indefinite -coloured  one  ’ (avyakta- 

f 


RV.  i.  13.  8-]  BRHADDE V AT  A iii.  10—  [80 

hndrb,  ft  f^rfa:  fk. — ^TSq®  hm1r  (Nirukta  viii.  io:  ^Srfq 

- - ^o),  wf»T  TT°  bfkr2.— hd,  ^ ^ r,  ^ %f  m1,  ^ 

b,  ^ f,  fa  ^5  ?)  r2,  VT  k. — This  sloka  is  omitted  in  rxr4r6. 

a Cp.  Nirukta  ii.  18:  usah  kasmad ? uchatiti.  b Nirukta  viii.  io:  nakteti  . . 

anakti  bhutany  avasyayena ; cp.  ii.  18  on  rdtri : rater  vd  syad  danakarmanah : pradlyante 
’ sydrn  avasyayah.  0 Hima-bindu,  in  the  plural,  is  here  substituted  for  the  plural  expres- 
sion avadyayah,  twice  used  by  Yaska  in  connexion  with  night.  d That  is,  nakta  = 

an-akta : as  far  as  the  meaning  is  concerned,  the  derivation  from  anj  (from  which  comes 
vy-akta  itself)  would  have  been  more  natural ; but  the  author  doubtless  wanted  a root 
different  from  the  one  he  had  already  used  in  his  first  etymology  (anakti).  Bajendralala 
Mitra,  who  has  the  corrupt  reading  purvam  ver,  refers  to  EV.  i.  72.  9,  where  the  word 
veh  occurs.  This  is  indeed  verification  gone  wrong.  ® An  early  occurrence  of  the 

technical  form  of  the  negative  prefix  as  used  by  Panini.  f Cp.  Nirukta  viii.  10 : apt 
vd  naktaavyakta-varna. 

10.  For  at  first  she  becomes  Gloaming  (dosa) a,  at  midnight 
she  is  Darkling  ( tamasvati ),  and  before  the  rising  of  the  Sun 
she  becomes  Dawn  ( usas ) by  name. 

^nrr  hmWr6,  ^fT  fkr. — Wl  hmVbrVr7,  fk,  3TTR 

r. — <1*1^S<ll  bfkr,  hr3r2r5r7,  »Tt  m1.  I have  preferred  since  it 

is  the  form  which  occurs  in  Naighantuka  i.  7 as  one  of  the  names  of  night. — *Nr  hndr, 
fflTT  b,  ijm  fkr2. — ioa&  comes  first  in  hm1r3bfkr2r5  ; in  r (=rar4r6)  ioc^  comes  before 

ioa6. The  end  of  the  varga  is  here  marked  by  ^ in  b,  by  a figure  meant  for  but 

looking  like  in  f,  by  ^ in  k,  not  at  all  in  hdm1. — This  sloka  is  numbered  ^00  in  hd. 

a Dosa  and  Tamasvati,  as  well  as  S'yavl  and  Nakta,  occur  in  Naighantuka  i.  7 as 
synouymns  of  Ratri. 

3.  The  Two  Divine  Sacrificers.  The  Three  Goddesses.  Tvastr. 

11.  Now  the  Two  Divine  Sacrificers  are  the  terrestrial  and 
the  middle  (forms  of)  Agnia.  For  they  were  born  from  the 
celestial  ( divya ) Agni ; they  are  therefore  celestial  ( daivya ) b 
by  birth. 

|«f  b m1  r (SarvanukramanI),  M h d r3  f k r2. — hm1r3r5r7,  ■fltfl  b,  omitted 
iu  fk,  r. — hm1r3bfkr2r6r7,  r. — ndb,  ifaft  hdr,  fk  ; cp. 

above,  i.  108. — 3RRT  hm’r,  bfk,  rVrV. 

a This  agrees  with  Yaska’s  explanation  in  Nirukta  viii.  11  : daivyau  hotarav  ay  am 
cdgnir  asau  ca  madhyamah.  b That  is,  daivya  is  treated  as  a patronymic  formation 

from  divya : cp.  ii.  26. 


81] 


— iii.  15  TRANSLATION  AND  NOTES  [-RV.  i.  13.  10 

12.  Now  they  who  are  called  the  Three  Goddesses  are  here 
simply  (representative  of)  Speech  (Vac)  in  the  three  spheres. 
She  is  spoken  of  by  a threefold  namea  as  abiding  in  the  three 
lights  b. 

hm'r,  fbk. 

a On  the  three  forms  of  Vac,  see  above,  ii.  72  ff.  b Cp.  above,  i.  90. 

13.  Ila  follows a (the  terrestrial)  Agni,  Sarasvatlb  is  attached 
to  ( prdpta ),  the  middle  one,  while  that  (celestial  form  of  Vac) 
becomes  Bharatl  as  occupying  that  (celestial)  world. 

°«pldbl  hdm\  °«pt*TT  r,  rVr6,  b,  fkr2.  — *TUT  TTTHT 

hdr3bfkr2r5r7,  WVTXTKIm1,  r. — h drm1  r1  r4 r6,  ^bfk. — fwrfV 

^ hm1rb,  rVr6,  f%?TT  fk.  — bm1,  d,  »T«nfr  fk, 

HTyfr  b,  JTRTfr  r. 

a Anuga  : cp.  anuvartate,  above,  iii.  6.  b Cp.  above,  ii.  76. 

14.  Now  this  same  Vac  is  threefold  (as)  in  heaven  and  in  air 
and  here  (on  earth).  Both  when  individual  and  combined  she 
belongs  (bhajati)  toa  all  these  (three)  Agnisb. 

TW  hm1  b,  ^ d,  TR  fk,  % TPIj. — bfkr,  3TT^T  rVr6,  JqW^hdm1. — 
bfkr,  SWFlhm1. — JT^rai0  hmVr4r6bfk,  r.  — °*TRftl  hdrbfk, 

°*TR*J  r1  r4  r6. 

a Cp.  srita  in  i.  108,  anuga  in  iii.  13,  and  anuvartate  in  iii.  6.  b Thus  not  only  does 
Ila,  the  terrestrial  form  of  Vac,  belong  to  the  terrestrial  Agni,  but  all  the  ‘Three  goddesses’ 
belong  to  the  terrestrial  Agni  (i.  108),  as  well  as  to  the  other  two  forms  of  Agni. 

15.  Now  as  to  Tvastr,  there  is  praise  (of  him)  as  this  same 
terrestrial  Agni a ; or  (it  may  be  said)  there  are  stanzas b to  him 
as  terrestrial,  and  there  is  one  stanza  c also  in  the  (hymns)  to  the 
seasons  (addressed)  to  (him  as)  one  or  other  (Jcasyapi,  form  of  Agni) d. 

ST^TJi  T(\W.  hmV  (°r^C>  r3),  *fU*l*Nr  r,  rW,  fk, 

w.  Tinfarb. — hm1r3br2r5r7,  f,  kr. — *nf  hdbm1fk, 

r.-W^  hdm7r,  r5r7,  fkr2,  b, 

r4r6.  — ^ hdrm1fkr2r5r7b,  ^ r*r4r6. The  whole  line  has  the 

following  modified  form  in  r1  r4r6:  mfzhrt  TTWI%  ^ — The 

end  of  the  varga  is  here  marked  by  3 in  dm1bfk. 

II.  M 


RV.  i.  13. 10] 


BRHADDEVATA  iii.  16— 


[82 


a That  is,  in  Apr!  hymns ; our  author  agreeing  with  the  view  of  Sakapuni  quoted 
in  Nirukta  viii.  14  ( agnir  iti  takapunih),  as  well  as  with  the  view  represented  by  the 
Naighantuka,  where  Tvastr  is  first  mentioned  among  the  Apr!  deities  (v.  2),  secondly,  among 
the  atmospheric  deities  (v.  4),  and  thirdly,  among  the  celestial  deities  (v.  6).  According 
to  the  view  of  others,  Tvastr  in  the  Apr!  hymns  belongs  to  the  middle  group : madhya- 
mikas  tvastaity  ahuh,  madhyame  ca  sthane  samamnatah  (Nirukta  viii.  14).  He  is  stated 
below  (iii.  25)  to  belong  to  the  middle  group,  when  rupakarta.  Cp.  Sieg,  Sagenstoffe,  p.  14. 
b That  is,  in  the  stanzas  of  the  Apr!  hymns  addressed  to  him,  he  represents  the  ter- 
restrial Agni.  0 The  third  stanza  in  two  of  the  three  hymns  to  the  Seasons  (i.  15; 
ii.  36 ; on  ii.  37  see  below,  iii.  36)  is  addressed  to  Tvastf,  though  the  name  occurs  in 
ii.  36.  3 only.  d That  is,  in  the  hymns  to  the  Seasons  any  one  of  the  three  forms  of 
Agni  may  be  meant.  The  general  sense  of  the  second  line  I take  to  be : Tvastr  in  the 
Apr!  hymns  represents  the  terrestrial  Agni  only,  but  in  the  hymns  to  the  Seasons  he  may 
represent  one  of  Agni’s  other  forms.  I am,  however,  somewhat  doubtful  whether  I have 
interpreted  this  passage  correctly. 

4.  The  celestial  Tvastr.  Story  of  Dadhyanc  and  the  Mead. 

16.  ( Tvastr ) may  be  (derived)  from  tvis  or  from  tvctks,  or  (it 
means)  ‘ he  quickly  ( turnam ) obtains  (aSnute)  ’ a,  or  ‘ he  assists 
(ut-tdrana)  in  works  ( karmosu ) ’ b : therefore  he  obtains  this  name. 

hr3br5r7,  m\  TT  fkr2,  *TT  r.  — gilfrsm  IP*  TT 

hm'  (cp.  Nirukta  viii.  13),  gufasiH  IP*  TT  r2r3,  Ip*  ^ rV,  Tp* 

bfk,  r.  — hr3br5,  ^HgrTTWt  %frf  r2r7, 

rTRTjft  ^frT  fk,  r. 

a These  three  etymologies  are  derived  from  Nirukta  viii.  13 : tvasta  turnam  at  nut  a 
iti  nairuktah ; tviser  vd  sydd  diptikarmanas,  tvaksater  va  sydt  karotikarmanah.  In  con- 
nexion with  tvisi-tas,  * from  the  root  tvis,''  Mitra  gives  one  of  his  marvellously  irrelevant 
references  to  the  Rg-veda,  x.  84.  2 : ‘ thou  art  brilliant  ( tvisitas ),  0 Manyu,  like  fire.’ 
b This  additional  etymology  may  have  been  suggested  by  Yaska’s  ( tvaksateh ) karotikar- 
manah. The  suffix  -tar  would  be  accounted  for  by  tdrana,  while  tvas  would  bo  explained 
by  transposition  of  letters  (as  in  Yaska’s  parjanya  from  trp)  from  ut  and  karmasu.  This 
is  certainly  going  beyond  even  Yaska’s  wonderful  achievements  in  etymology. 

17.  The  thousandfold  ray  of  the  sun  which  abides  in  the  moon, 
as  well  as  the  mead  ( madliu ) which  is  above  (param)  and  on  earth 
( iha ),  also  (abides)  in  the  Tvastr  (who  is)  Agni a. 

°cT*fr  Wft  hr3 mV,  0rPfT  ^ b,  “rTRt  W fk,  r. — 

hm1  rb,  fk,  fsffi:  rVr6.  — tfUfa  hrWbrW,  fk, 


83] 


— iii.  21  TRANSLATION  AND  NOTES  [RV.i.  13. 10 

— °*TTfq  hr8mW,  “TTfa:  br,  fk. — tJ  hr3,  ^ mV, 

? fbkr2,  ^ r7,  ^ ^ r. — hrmVr7,  ft  *«j  fr2,  <t  ^ k. 

0 This  is  the  celestial  Tvastr  who  is  the  guardian  of  the  heavenly  Soma  (cp.  my 
‘ Vedic  Mythology,’  pp.  52  and  1 16),  the  abode  of  which  is  the  moon  (op.  cit.,  p.  1 12).  Agui 
is  also  a guardian  of  Soma  (op.  cit.,  p.  90),  and  in  the  later  mythology  the  sun  is  regarded 
as  replenishing  the  moon  when  caused  to  wane  by  the  gods  drinking  up  the  Soma  (op.  cit., 
p.  1 1 2).  Having  thus  stated  Tvastr’s  connexion  with  the  heavenly  mead,  the  author  goes 
on  to  relate  the  story  of  how  the  Asvins  obtained  it  from  Dadhyanc. 

18.  a Well-pleased  (with  him,  Indra)  bestowed  on  the  son  of 
Atharvan  (i.  e.  Dadhyanc)  even  that  spell  ( brahma ) b ; and  the 
seer  became  more  brilliant  by  means  of  the  spell. 

WTfa  hr3m1bfkr2r  ’r'  n(g),  sR^T  ^ r,  n.  — hr3m1bfkr2r®r7, 

gTRI  r. — hr3m1bfkr2r6r7,  ^<^4%  r,  (gVrn)^TTOT:  n,  (^rn)^m- 

*r4nr:  n(m),  (gwr)^!^:  n(g). — hr3mlbfkr2r®r7,  r. — 

i8c<i  is  omitted  in  n. 

a The  story  of  Dadhyailc,  as  far  as  related  in  the  following  six  slokas  (18-23,  excepting 
i8c<i),  is  quoted  in  the  NTtimaSjarl  on  RV.  i.  116.  12.  It  is  also  told  by  Sayana  (on 
RV.  i.  116.  12),  who  states  that  it  is  narrated  at  length  in  the  Satyayanaka  and  the 
Vajasaneyaka.  It  is  to  be  found  in  the  Satapatha  Biahmana  (xiv.  1.  i18"25;  see  Sacred 
Books  of  the  East,  vol.  xliv,  pp.  444  f.).  b Which  reveals  the  abode  of  Soma. 

19.  Indra  forbade  the  sage  (saying),  ‘Do  not  speak  anywhere 
of  the  mead  thus  (revealed) ; for  if  this  mead  is  proclaimed  (to 
any  one),  I will  not  let  you  escape  alive/ 

hm1bn,  rT  fft  n(m),  fk,  fT^fWT  r,  rf  rVr8.— ff 

JT^rf^lim'rbfk,  Wt  r4r6,  Rvft  frf%^n. — wfani 

JJTf^hn/rbfkn,  WfaR  rVr6. 

20.  Now  the  divine  Asvins  asked  for  the  mead  in  secret  from 
the  seer ; and  he  told  them  what  the  Lord  of  SacI  had  said. 

hr3mVr7,  faf^Kb,  1%%%^f,  k,  f^r,  f*TWT  n. 

hm1rbn(g),  f,  rTWTWS  n. — The  end  of  the  varga  is  here  marked  by 

8 in  hm1bf,  not  k. 

5.  The  horse’s  head  of  Dadhyanc.  The  middle  Tvastr. 

21.  To  him  the  Nasatyas  spake : * Do  you  quickly  make  us 
two  receive  the  mead  by  means  of  a horse’s  head;  Indra  shall 
not  slay  you  for  that.’ 


RV.  i.  13. 10-]  BBHADDEVATA  iii.  22 — 


[84 


W’Sf'f  hr3r5r7  Sayana,  n(g),  -4U^H  m1rn,  ^T%«T  f k,  ^I%«T  b.  — 

hnfibfkn,  JTT^r. — hrVr6,  ^TfWR  m1,  ^ fk, 

b,  TT^r,  <3  ^ n— brVrV,  tfc*:  ^ f,*l^  m\  hd, 

r— wr  W^TTri:  hm'r3r2r5r7,  ^cTrf:  b,  WT  sTftrffi:  f,  ffwfa  r, 
fcyr§  ?T)^wftTTfT:  n. 

22.  Because  Dadhyanc  had  told  (the  secret)  to  the  two  Asvins 
with  the  horse’s  head,  Indra  took  off  that  (head)  of  his ; (but) 
his  own  head  they  (the  Alvins)  put  on  (again) a. 

W^T  mW,  n(g),  W%^T  brbfk.  — eft  7J  hn^r,  TTtT  rVr6,  rTWt 

bfkr2n .— hm1bfk,  cT^P§^t  r.— * bf,  ^ n(g), 

n,  ?T(HrT  r,  h^m1,  r5r7. — 517WRI  m1,  ^TtHR  r,  Jq^TR  bf, 

^^rTTTtkr2,  Wm^lirW,  W^Rn(m)n(g),  ^ft<TPR>  (Sayana  has  the  forms 
and  iraiwr*u — hr3bfkr2r6r7n,  rft  ftp^  r. 

a The  S'B.  and  Sayana  tell  the  story  only  as  far  as  the  replacing  of  the  head;  cp. 
S’B. : athaasya  svarn  sira  ahrtya  tad  dha  asya  prati  dadhatuh  ; Sayana : svaklyam  manusam 
sirah  pratyadhattam.  The  S'B.  uses  the  expression  asvyam  sirah,  and  the  verbs  chid  and 
apa-ni-dha. 


23.  And  the  horse’s  head  of  Dadhyanc,  severed  by  the  bolt- 
bearer  with  his  bolt,  fell  in  the  midst  of  a lake  on  Mount 
^aryanavat. 

hm1  r3br6 r7,  fk,  r. — vTPBT  hm1,  ^T5T  r,  b, 

<TTCI  fk,  n. — Eftf  MSS.  and  r,  f^W  n. 


24.  Bising  up  from  the  waters  (and)  bestowing  manifold  boons 
on  living  beings,  it  lies  submerged  in  those  same  waters  to  the 
close  of  the  cosmic  age  ( yuga ). 

Higiqq  hm'r,  f,  TT^fnjJk,  rTW^  b,  r1  r2(?)r4r6.  — flT^TO 

hmVrVr7,  r,  bfk.  — °TT^rT  hm'r,  bfk.  — fWSlfrT  hm‘r8 

bfkr2r6r7,  Jq^T^rT  r. 


25.  That  Tvastr,  who  is  in  the  group  of  the  middle  sphere 
( madhyamika ) a,  is  a modifier  (vikcirtr) b of  forms.  He  too  is  praised 
incidentally  ; a hymn  to  him  does  not  exist c. 

fwnfa  hm1  rbfk,  ^ r1  r4r6. — cT^J  q r,  ^ hm1,  (no  particle) 

bfk. — The  end  of  the  varga  is  here  marked  by  M in  hm’bfk. 


85] 


— iii.  29  TRANSLATION  AND  NOTES  [-RV.  i.  13. 12 


a Cp.  Nirukta  viii.  14  : madkyamikas  tvastaity  aliur,  madhyame  ca  sthane  samamndtah. 
b Tvastr  is  often  spoken  of  in  the  RV.  as  a fashioner  of  forms,  and  is  called  rupakrt  in 
the  TS.  &c.;  cp.  my  ‘ Vedic  Mythology,’  p.  116.  0 See  op.  cit.,  p.  116,  B,  line  5. 

6.  Vanaspati.  The  Svahakrtis. 

26.  Now  he  whom  they  proclaim  as  Vanaspati  is  this  {ay am) 
Agnia  as  Lord  of  the  Wood;  for  this  (Agni)  is  lord  ( pati ) of 
woods  as  (their)  protector  ( pata i),  or  because  he  guards  (palayati) 
them  b. 

TT  hmVrVbfk,  ^ r. 

a Vanaspati  as  an  Apr!  deity  is  here  (RV.  i.  13.  n)  identified  with  the  terrestrial 
Agni ; but  above  (i.  66),  where  the  three  forms  of  Agni  are  distinguished,  Vanaspati  represents 
the  middle  Agni,  as  Jatavedas  does  in  i.  67.  b Cp.  Nirukta  viii.  3 : vananam  pata 

vd  pdlayitd  vd. 

27.  This  (ay am)  Agni  is  also  lauded  as  Vanaspati  by  Grtsa- 
mada  in  the  third  (stanza) a of  the  hymn  * Enjoy  ’ ( mandasva  : 
ii.  37),  which  contains  six  stanzas. 

hm\  bfkr. — °farR  b,  °farR  fk,  °f%cT:  hmL. — 3'*^  3d  <3 

bfkr,  ^ hm'r3r5r7. — bfkr,  m1,  ^ hr3. 

a This  stanza  is  commented  on  by  Yaska  (Nirukta  viii.  3)  as  an  example  for  Vanaspati. 
He  quotes  four  others  (viii.  17—20)  in  connexion  with  Vanaspati  as  an  Apr!  deity  (x.  no. 
IO;  iii.  8.  1 ; and  two  stanzas  not  from  the  RV.). 

28.  But  an  occasional  (prasangaja)  praise  of  him  (Vanaspati), 
as  a sacrificial  post a and  as  a tree,  with  the  whole  b hymn,  ‘ They 
anoint  ’ ( anjanti  : iii.  8),  is  (to  be  found)  in  the  third  Mandala. 

hmVbrV,  *TR  r,  *TT  fk.  — WH^rT  hm1r3fkr2r5,  SjfPT  r7, 

b,  r. 

a Cp.  below,  iv.  ioo.  b Yaska  in  his  comment  on  RV.  iii.  8.  i merely  remarks 
(Nirukta  viii.  16)  regarding  Vanaspati : agnir  iti  idkapunih.  But  in  commenting  on  RV. 
x.  no.  io  (Nirukta  viii.  17)  he  observes:  tat  ko  vanaspatih ? yupa  iti  katthakyah,  agnir 
iti  sdkapunih. 

29.  As  to  the  Svahakrtis — the  views  of  the  learned  have  been 
various.  It  is,  however,  a certain  conclusion  that  all  that  (viz. 
which  is  meant  by  the  term) a is  simply  (a  form  of)  this  Agni b. 


RV.  i.  13.  1 2-]  BRHADDEVATA  iii.  30 — [86 

03ur?frj%3rp§r  hmVfkrW,  rVr6,  r. — cTO 

r3br5r7,  hm1,  r,  omitted  in  fk. 

a Cp.  the  various  explanations  of  the  term  given  in  Nirukta  viii.  20.  b Cp. 

Yaska’s  remark  (Nirukta  viii.  22)  after  stating  the  various  deities  with  which  the  prayajas 
and  the  anuyajas  had  been  identified : agneya  Hi  tu  sthitih,  bhaktimatram  itarat,  ‘ it  is, 
however,  certain  that  they  represent  Agni ; everything  else  is  merely  an  attribute.’ 

30.  For  he  is  the  maker  ( lcartd ) of  oblations  (svdhd) ; the 
making  (Jcrti)  of  them,  (that  is  to  say,)  here  is  of  a single  nature 
(ekaja) a : it  is  he  who  is  the  source  ( prasuti ) of  living  beings, 
the  imperishable  (source)  of  all  of  them. 

mVrVr7,  f hbfk,  ^ r. — ^T^Rf  hmVbfkrVr7, 

r. — SrfwreTHhfcfk,  ST  ftfWT^r. — hr3bfkr2r6r7,  * ifaTSj. — The  end 
of  the  varga  is  here  marked  by  $ in  hdm1bfk. 

a In  this  etymology  krti  is  explained  by  kartr:  while  there  are  many  svahas,  there 
is  only  one  maker  of  them,  that  is  Agni,  the  source  of  all  beings  (cp.  i.  61). 


7.  Tanunapat  and  Narasamsa.  Deities  of  RV.  i.  14  and  15. 

31.  Both  the  second  (stanza)  with  Tanunapat  and  that  which 
contains  Narasamsa,  are  combined  as  applicable  ( prayoktavye ) in 
only  three  a (hymns)  which  (thus)  contain  both  b. 

°Vrf^°  r,  #Vrft°hdm1bfk. — ^ hr3bfkr2r5r7,  °^T  <j  r. — *TTT°  rbfk,  «ni0  f, 
^rrrr°  hd. — hmVkr2,  **#7*  fb,  **R17)  r6r7,  *RRJ7*  r. — °cRT  udrbrV, 
fk,  °cn?l  hr3. — g hm1  r3br5,  ^ fk,  ^ r7,  r. 

a See  above,  ii.  155,  note  b.  b That  is,  Tanunapat  and  Nariisarpsa. 

32.  The  (stanza)  containing  Narasamsa,  as  well  as  the  second  a, 
may  be  (applied  in  behalf) b of  those  wanting  children,  (of  him) 
who  desires  strength  or  who  desires  food,  as  well  as  (of  him)  who 
may  wish  for  prosperity. 

*rr  fr,  TT  ^IT  bk,  xT^T  hrV,  ^ m1. — °*TT  ^ hr3fkr2r6r7,  (*<*) 

b,  1.—  hm1r3bfkr2r6r7,  W *JT  r — hm1 

r3br2r6r7,  TT^nfa  W fk,  *71  r. 

a That  is,  the  stanza  containing  Tanunapat.  b That  is,  apart  from  their  usual 
sacrificial  application  as  Apr!  stanzas. 


87]  — iii.  36  TRANSLATION  AND  NOTES  [-RV.  i.  15 

33.  The  hymn,  ‘Hither  with  these’  (aibhih : i.  14),  which 
invoking  Agnia  is  spoken  of  here  as  addressed  to  the  All-gods 
( [vaiivadeva ),  is  recited  ( Sasyate ) among  the  hymns  to  the  All- 
gods, because,  being  composed  in  the  gayatrl  metre,  it  contains 
the  characteristic  ‘ All  ’ (vifaa) b. 

h,  mVfrVr7,  k,  ^ r.  — 

hndrb,  fk. — iii.  33d =ii.  128^. 

a Agni  is  the  only  god  invoked  in  the  vocative  in  this  hymn ; but  the  gods,  thrice 
with  the  characteristic  visve,  are  several  times  mentioned  in  it,  as  well  as  several  individual 
gods  (in  3 and  10).  Cp.  below,  iii.  51.  b Cp.  iii.  43,  and  ii.  128,  133,  134. 

34.  As  to  the  hymn,  * Indra,  drink  Soma  ’ (i.  1 5),  consisting 
of  twelve  stanzas,  and  addressed  to  the  Seasons  a,  (the  seer)  praises 
in  it  seven  deities  b in  their  respective  stanzas,  together  with  the 
Season  ( rtu ). 

hm'r3,  fxRrfto  rW,  ft^rfN  bf,  ^ r.-K^  MSS., 

**& K*l***t  r. 

a That  is,  the  deities  of  the  Rtuyajas ; cp.  AB.  ii.  29.  b Enumerated  below,  37, 38. 

35.  There  (the  deities)  are  characterized  in  the  plural  and 
in  the  singular,  in  six  stanzas  (1-6)  ‘with  Rtu’  {rtuna),  in  four 
with  the  Rtus  ( rtubhih ),  then  again  in  two  (1 1,  12)  ‘ with  Rtu  ’a. 

^nfr,  *fi£b,  fk,  hd. 

The  end  of  the  varga  is  here  marked  by  'Q  in  dm1bfk,  by  ^ in  h. 

a This  statement  is  only  approximate  as  regards  this  hymn  of  the  RV.  ( rtuna  occurs 
in  1-4  and  6,  while  5 contains  rtuhr ; rtubhih  occurs  in  9 and  10  only,  and  no  form  of 
rtu  in  7 and  8 ; rtuna  in  1 1 and  1 2) ; but  it  is  an  exact  description  of  the  twelve  Praisas 
for  the  Rtu  offerings;  see  TS.  vi.  5.  3;  AB.  ii.  29,  2-4,  and  Haug,  vol.  ii,  p.  135,  note  12. 


8.  Hymn  to  the  Seasons  : RV.  i.  15. 

36.  The  Rtus  are  here  incidentally  praised  with  the  deities : 
so  it  is  both  in  the  hymn  of  summons  ( praisa ) for  offerings  to 
the  Rtus,  and  in  the  hymn  of  Grtsamada  a also. 

fk,  ^b,  ^ hdm1. — 35,  36  omitted  in  rVr6. 


RV.  i.  15] 


BRHADDEVATA  iii.  37 


[88 


a That  is,  RV.  ii.  36  ; cp.  AB.  v.  9. 6,  Haug,  vol.  ii,  p.  336,  note  8 ; see  also  Oldenberg, 
Prolegomena,  p.  193,  on  the  relation  of  RV.  i.  15  to  ii.  36  and  37  (which  two  really  constitute 
. one  hymn). 

37.  Now  with  the  first a (stanza)  he  (the  seer)  praised  Indra, 
the  Maruts  with  the  second,  Tvastrb  with  the  third,  and  Agni 
with  the  fourth ; 

^ m1r3br2,  ^ hd,  ^ fk, 

cftR  r. 

a With  muhhyaya,  compare  mukhe  tu  yd,  v.  I.  b On  Tvastr  in  the  Rtu  hymns, 
cp.  above,  iii.  15. 

38.  with  the  fifth  &akra  (Indra)  again,  the  two  gods  who 
delight  in  truth  (Mitra-Varuna)  with  the  sixth,  and  with  the 
four8-  beginning  with  the  seventh  (7-10)  Agni  Dravinodas. 

hdndr,  bfk. 

a Caturbhih,  agreeing  with  saptamyadyabhih,  clearly  used  as  a feminine ; cp.  above, 
ii.  44. 

39.  The  divinity  of  the  formulas  of  the  Bg-veda  is  to  be 
known  from  authoritative  statement a ( adesa ),  not  from  its 
characteristic  mark  (lingo) ; for  it  is  not  possible  to  know  actually 
(tattvena)  the  divinity  of  these  (stanzas)  from  its  characteristic 
mark  b. 

*T  f^rgTT:  hnfirbfk,  g rVr6.— UWT  hbfkrW,  UTOT  m\  nrTOt  r. — 

t^cffihn^rbfk,  rVr6. 

“ Cp.  below,  iii.  109.  b That  is,  Agni  is  not  mentioned  by  bis  actual  name, 

but  only  by  the  attributive  Dravinodas,  which  might  designate  another  god  (though  it  is 
a well-known  epithet  of  Agni;  cp.  i.  106;  ii.  25;  but  see  iii.  61). 

40.  With  the  eleventh  (he  praises)  the  Nasatyas  (Alvins),  with 
the  twelfth  this  Agni  again.  Rathltara,  however,  says  that  this 
hymn  consists  of  single  separate  praises  a. 

T^iT^fT  hdndfr,  T^T^ft  bk.  — hrbf,  kr2. — The  end  of 

the  varya  is  hero  marked  by  C in  bfkm1,  not  in  hd. 

a In  other  words  that  it  is  a pj-thahsluti,  one  of  tho  three  kinds  of  hymns  to  the 
All-gods  ; cp.  below,  43. 


89] 


— iii.  44  TRANSLATION  AND  NOTES  [RV.  i.  15 

9.  Three  kinds  of  hymns  to  the  All-gods. 

41.  For  where,  in  (a  hymn)  with  many  deities  or  two  deities, 
each  deity  is  praised  singly  a (ekaiJcd)  or  by  qualities  arising  from 
its  activities b,  they  regard  that  (hymn)  as  one  containing  dis- 
tributed praise  c ( vibhakta-stuti ). 

lim'r,  ^ bfkr2,  rVr6. — hndrbfk, 

r1  i4r6. — r,  fwai^fTfTcjr  fk,  b,  fa^fsnjjfrT 

hdm1,  rT«[  rlr4r#ra  (?) ; cp.  v.r.  below,  iii.  82;  fq+lffl)  in  Nirukta 

vii.  8. 

a Cp.  below,  iii.  82,  where  ekavat  ‘in  the  singular’  is  used.  b Cp.  below, 

vi.  69,  on  RV.  viii.  29.  0 Yaska,  in  Nirukta  vii.  8,  gives  RV.  x.  17.  3 as  an  example 

of  vibliaktistutih  (where  Pusan  and  Agni  are  praised  separately  in  the  singular)  as  opposed 
to  a samstava  or  ‘joint-praise.’ 

42.  Now  the  hymns  to  the  All-gods  (vaUvadeva)  are  of  three 

kinds : that  which  is  provided  with  joint-praise  of  the  Sun 

( surya-samstava ),  that  which  contains  the  characteristic  ‘All’ 

( vttva-lihgci ),  and  that  which  contains  separate  praise  ( prthaTc-stuti ). 

DrfWrDr  hndr,  Drfwr  t b,  Dtwr  t fk. — h,  ofa:  dm1  bfkr  (cp. 
in  40  and  in  43). 

43.  That  which  is  called  ‘ Separate  praise  ’ ( prthak-stuti ) one 
should  recognize  as  addressed  to  many  divinities ; that  which  is 
characterized  by  ‘ All  ’ ( viSva-lihga ) a is  the  one  in  which  (the 
gods  are  praised)  with  their  universal  (vidva) b qualities  arising 
from  their  activities0. 

yvycf^Jdird  hndbfk,  ®^f?T  ^ r.  — fMk  #1  hm’r,  ^ f,  k, 

b. — bm1rbfk,  *jpTt  dr4!6. 43d  = iii.  6oh. 

a The  term  visvalihga  occurs  in  Nirukta  xii.  40,  where  Yaska  states  the  view  of 
Sakapuni  that  only  such  hymns  are  vaisvadeva  as  contain  the  characteristic  word  visve. 
See  Roth,  Erlauterungen,  p.  167.  b Cp.  above,  ii.  134.  0 Cp.  vi.  69. 

44.  That  which  with  reference  to  the  All-gods  frequently 
praises  the  Sun,  (and)  at  the  same  time  praises  the  gods  them- 
selves, they  call  a joint-praise  of  the  Sun  (surya-samstava). 

^ft[ST  rm\  hdb>  W k. — ^TP^ftfrT 

hm'bk,  f,  drV. 

II. 


N 


RV.  i.  15] 


BRHADDEVATA  iii.  45— 


[90 


45.  But  (the  term a does)  not  (apply)  at  the  beginning  of  the 
hymn  to  Bhagab,  nor  in  hymns  to  Usas,  nor  in  the  hymn  to 
Savitr,  £I  invoke’0  (hvayami : i.  35),  nor  in  the  Surya  (hymn)*5, 
in  (regard  to)  oblation  (and)  sacrifice  e ( malcha ) ; 

hdm1r3bfkr2r5r7,  r6,  HT*?r  r (cp. 

51)— ^Tbr5,  hm'r3,  fk,  (*T  ^)  TT  r — 

<R%  hdm1r3bfr>,  JJ%  rk  . — Tbe  end  of  the  varga  is  here  marked  by  Q.  in  hdndbfk. 

a That  is,  vaisvadeva.  b Bhagasya  suktadau  = bhagasya  suktasyaadau : in  the 

first  stanza  of  vii.  41  (the  only  hymn  to  Bhaga  in  the  RV.)  a number  of  other  gods  are 
mentioned,  but  it  is  not  vaisnadev l.  0 In  the  first  stanza  of  this  hymn  Savitr  is 

associated  with  several  other  deities,  but  it  is  not  vaisvadevt.  d RV.  x.  85,  to  the 

first  stanza  of  which  a similar  remark  applies.  6 This,  I suppose,  means:  nor  are 

stanzas  from  these  hymns  treated  as  addressed  to  the  All-gods  when  applied  sacrificially. 


10.  How  to  ascertain  the  deity  of  a hymn. 

46.  nor,  similarly,  in  any  other  formulas  (which  are)  statements 
(pravadah) a,  or  where  the  word  ‘associated’  ( sajosdh ) or  ‘together’ 
( sajuh ) b may  be  (used). 

TTcrri^J  hmVbfkrV,  r. 

a That  is,  when  names  are  merely  mentioned  and  do  not  imply  an  invocation. 
b Which,  governing  the  accompanying  name  in  the  instrumental  case,  put  it  in  a subordinate 
position. 

47.  But  the  old  Lamakayanaa  states  even  that  (hymn)  to  be 
addressed  to  the  All-gods,  in  which  many  (deities)  are  celebrated 
even  incidentally  ( prasangat ). 

^rf^hm1  rfb,  ^f^r1  r4 r6. — hmb,  bk,  f. — 

^hm1  rb, f k. — hd,  ndr,  bfkrV. 

a See  Indische  Studien,  vol.  xiii,  p.  426. 

48.  The  divinity,  whether  praised  or  not,  (but)  indicated  some- 
where a (in  the  hymn),  the  seers  adore  with  formulas.  That b (deity) 
one  learned  in  scripture  (Castro)  should  take  note  of. 

TTfa  hmVbfkrV,  ^7!^  r (cp.  8ia).— hm’r, 

WfnT  b,  fk,  r'rV. — dr,  h, 


91] 


— iii.  51  TRANSLATION  AND  NOTES  [RY.  i.  15 

nd,  fk,  «J%  b.  — hmVbfkrVr7,  HTWE  r. — 48°*  is  nearly 

identical  with  iii.  8in6. 

a Cp.  the  next  s'loka ; also  i.  22.  b The  feminine  turn  is  used  as  if  devata,  not 
daivatam  preceded. 

49.  For  the  actions  (of  the  gods),  though  not  designated  by 
their  agents'1,  are  nevertheless  indicated11  somewhere — at  the 
beginning,  and  in  the  middle,  and  at  the  end,  and  in  individual 
passages  ( prthalctvesu ). 

m1  bfk,  -^(<^1  r,  hd  (no  particle). — 'c(l«ct  b,  ^ 

^ ^ hd,  *TW  ^ m1,  ^ r. — hdr3r#, 

mb7,  fk,  fWTf^  r. — cfijfn:  hr3r6m1fr7,  efinfa:  kr. — hbf, 

m1,  r,  k. — trf^hm'rbfk,  frT^ 

r1  r4  r6. 

0 That  is,  though  the  names  of  the  gods  who  perform  those  actions  may  not  be 
mentioned  at  the  same  time  (as  in  EY.  viii.  29).  b That  is,  are  connected  with  the 
deity  of  whom  they  are  characteristic. 

50.  The  very  action  itself  in  the  Nivid  to  Savitra  praises 
by  the  action b : since  the  cow,  the  courser,  and  the  ox  are 
(called)  milker,  swift,  or  carrier  c (respectively). 

rTRr^Tfwr  hm’r,  Sfitfa  rfR  fk,  cTR 

b. — '3%^:  brn'r'^.^lp^fT  fk,  ^TFl^TfT  b,  r. — 

hm1  r (^  m1),  fk,  -fr^iT  ^t^t- 

^ *rr  b. — The  end  of  the  varya  is  here  marked  by  SO  in  h dm1  bfk. 

a The  Nivid  to  Savitr  is  EV.  i.  24.  3 ; cp.  AB.  v.  17.  7.  b Cp.  below,  iii.  78; 

see  also  i.  7:  stutis  tu  karmana  &c.  c In  VS.  xxii.  22:  dogdhrt  dhenur  vodhanadvan 

as  ah  saptik ; quoted  below,  with  a slight  variation,  iii.  79. 


11.  Hymn-owning  and  incidental  deities.  Seers  of  Vaisvadeva  hymns. 

51.  Inasmuch  as  (the  seer)  praises  Agni  and  others  in  the 
hymn  to  Bhagaa  (vii.  41),  Mitra  and  others  in  the  panegyric 
of  the  horse  (i.  162)  b,  and  adores  Agni  in  (the  hymn)  to  the 
All-gods  c,  ‘ Hither  with  these  ’ ( aibhih , i.  14): 

JTTJ)  *Rt>b,  ^m1,  *TR  r,  *TT%  *1  fk. — limb, 

r1  r4 r6 r2,  f,  (fa) b. — bfkr,  hd. 


RV.  i.  15] 


BRHADDEVATA  iii.  52— 


[92 


a That  is,  in  the  first  stanza ; see  above,  iii.  45.  b That  is,  in  the  first  stanza. 
0 See  above,  iii.  33:  dgneyam  suktam  . . vaisvadevam  ihocyate;  cp.  below,  iii.  141. 

52.  as  to  that,  they  say  that,  while  for  the  most  part  employ- 
ing in  his  praise  ( stuvan ) other  stanzas a at  the  beginning  and 
end  (of  a hymn) b,  he  (the  seer)  from  association  (pratiyogat)  c 
or  on  occasion  ( prasahgat ) praises  another  deity  at  the  same 
time  d. 

«*rr  d,  h,  «*rr  m1,  *?rr:  r3r5r7, 

b,  *u  wd  gfn:  f,  htt  k,  *it  r. — irfd^ftVrd;  mWr7,  nTf?r?fr- 

^TTrt  hd,  J4|d<fjJ||<U  « k,  M Hi Irb br- 

a That  is,  stanzas  in  other  metres  than  those  employed  in  the  body  of  the  hymn ; 
thus  the  first  stanza  of  the  hymn  to  Bhaga  (vii.  41)  is  composed  in  jagatl,  the  rest  in 
tristubh ; the  first  and  last  of  the  hymn  to  Savitr  (i.  35),  mentioned  above  (45)  in  this 
connexion,  are  also  in  jagatl,  the  rest  in  tristubh.  b Cp.  above,  i.  22,  and  below, 

v.  171.  c The  reading  of  some  of  the  B MSS.,  prataryogat,  ‘through  association  with 
the  early  morning,’  may  be  due  to  the  influence  of  the  first  stanza  of  the  hymn  to  Bhaga 
(vii.  41),  which  begins  pratar  agnim,  pralar  indram  See.  d That  is,  the  first  and  last 
stanzas  of  a hymn  often  show  diversity  of  both  metre  and  deity. 

53.  The  deity  to  whom  he  addresses  statements  of  an  object 
(arthavaddn)  a is  to  be  known  as  hymn-owning  ( sukta-blidginl ) ; 
but  the  one  whom  he  praises  on  occasion  ( prasahgena ) is  to  be 
recognized  as  incidental  (nipatinl) b. 

q^(41«iqT^T^hrbk,  °^Tc^f,  drV.  — 53cd  omitted  in 

fkm1. 

a Cp.  artham  bruvantam  in  i.  9.  b Cp.  above,  i.  17,  18. 

54.  In  four  ways  a ( caturdha ),  it  may  be  said  ( vd ),  the  hymn- 
owning (deity)  is  mentioned  ( bhanyate ) in  that  hymn  in  which 
a seer  who  praises  all  the  royal  Rishis  or  (divine)  Itishisb  is 
indicated  ( nirdista ) c 

rTf^l^hd,  ^T<JVT  *Bl*ld  r,  -drJ91  b,  «T  ^ 

11  r4 r6. hdr3,  *}%  b,  d r.  — 54at  is  omitted  in  m1fk. 

hmR,  bfk.  — ^Mt^hmhb,  fk.  — hdr,  f, 

mR, 

“ That  is,  I suppose,  if  the  term  vitfve  occurs  in  a line,  hemistich,  stanza,  or  a hymn 
as  a whole : see  tho  remark  on  the  nature  of  a Vaisvadeva  hymn  abovo,  ii.  133.  b This, 


1)3] 


— iii.  56  TRANSLATION  AND  NOTES  [RV.i.15 


I suppose,  is  meant  for  a paraphrase  of  visvan  devan.  0 This  word  does  not  occur 

till  56,  and  may  possibly  be  a corruption  (see  56,  note  f ).  The  thirty-seven  names  (except 
Nabhaka : see  56,  note  f)  enumerated  in  55-59  are  those  of  the  reputed  seers  of  Vaisva- 
deva  hymns.  Of  the  twenty-four  masculine  names  occurring  in  55-57,  seventeen  occur  in 
the  previous  list  of  twenty  6eers  of  Vaisvadeva  hymns,  ii.  1 29-131.  The  additional  ones 
are  Vasukarna,  Svastyatreya,  Nabhaka,  Kasyapa,  Vamadeva,  Madhuchandas,  Partha. 

55.  as  Medhatithia,  Agastyab,  Brhaduktha0,  Manu d,  Gaya0, 
Rjisvanf,  Vasukarna?,  &aryatah,  Gotama',  LusaJ; 

rbfk,  •fa^a«m1d,  m1  r,  °gwgbfkr2r5. — 

hm1,  bfkr. — hdm1,  xf  fkr,  b. — gTgTrft  r,  W?ft 

hm1,  gremfr  fk,  b.  — jflwt  gg:  r (=r1r4r6j,  *TReft  ^ g:  hm1bfk, 

JTR^r  gg:  rVW.  I have  adopted  the  reading  of  r4r4r6  because  (1)  gfR  by  itself 
could  not  be  right,  as  that  name  occurs  below  (58) ; (2)  g*T  never  occurs  elsewhere  with 
the  patronymic  , but  only  with  as  the  name  of  a seer ; (3)  gm*fr  could 

easily  be  corrupted  to  *rr*nf r,  and  this  would  almost  inevitably  lead  to  the  following 
word  becoming  gg:  (the  reading  *T  gi  seems  to  me  a corruption  of  ggi) ; (4)  though 
is  a patronymic  of  gTgTrT  there  is  no  reason  to  add  the  patronymic  (as  there 
is  in  the  case  of  Agni  below,  58),  but  the  fact  of  its  existence  would  have  made  the  cor- 
ruption of  easy.  The  MSS.  rxr4  have  in  several  previous  cases  been  shown  to 

have  alone  preserved  the  correct  form  of  names  in  similar  enumerations  (gig  in  i.  126, 

in  i.  127,  and  gfg  in  ii.  129);  the  present  I regard  as  another  instance. — 

The  end  of  the  varga  is  here  marked  by  in  hbfk,  not  in  m1. 

a Seer  of  i.  14.  b Seer  of  i.  186.  0 Seer  of  x.  56.  d Seer  of  viii. 

27-30.  e Seer  of  x.  63,  64.  f Seer  of  vi.  49-52.  8 Seer  of  x.  65,  66. 

h Seer  of  x.  92.  4 Seer  of  i.  89,  90.  1 Seer  of  x.  35,  36. 

12.  Seers  of  Vaisvadeva  hymns  (continued). 

56.  Svastyatreya a,  Paruchepab,  Kakslvat0,  the  son  of  Gathin 
(Visvamitra) d,  and  the  son  of  Ur  vast  (Vasistha) e,  Nabhaka f, 
Duvasyu  ?,  and  the  son  of  Mamata 11  (Dirghatamas), 

grfMfwwr  b,  grg^nwr  fk,  grfg<T#g:  hdm1,  r,  grfggirg: 

r5r7.  gTfg»fl ciufl  must  be  the  correct  reading,  because  there  is  no  seer  named  , 
but  only  (seer  of  iii.  20.  1,  5),  and  the  two  patronymics  would  naturally  form 

a dvandva,  just  as  gTfwmrhfr  in  viii.  70. 

a Seer  of  v.  50,  51.  b Seer  of  i.  139.  c Seer  of  i.  121,  122.  d Seer 
of  i.  3.  7-9;  x.  137.  5 : no  entire  hymn  to  the  All-gods  is  attributed  to  him.  e Seer 

of  vii.  34-37,  39,  40,  42,  43.  f All  the  MSS.  and  R read  nabhakas  caiva  nirdisto; 


RV.  i.  15] 


BRHADDEVATA  iii.  57— 


[94 


but  Nabhaka  (seer  of  viii.  39-42)  is  not  credited  with  any  hymn  or  stanza  to  the  All-gods  ; 
on  the  other  hand,  Nabhanedistha,  who  (and  not  Nabhaka)  is  mentioned  in  a previous  list 
(ii.  129-131)  as  among  the  seers  of  Vaisvadeva  hymns,  is  the  author  of  two  hymns  to  the 
All-gods  (x.  6r,  62).  This  suggests  that  in  nirdisto  (peculiar  enough  in  this  place)  we 
may  have  a corruption  of  nedistko.  e Seer  of  x.  100.  h Seer  of  i.  164. 

57.  Vihavyaa,  the  seer  Ka6yapab,  and  he  who  is  Avatsara0 
by  name  d,  Vamadevae,  Madhuchandas  f,  Partha?,  Aditi,  daughter 
of  Daksa  b ; 

brn'r,  hdfk. — 3RIPI  hndr,  brW, 

f,  k. — Wf  m1  rb  f k,  m^thm2 m3,  UTWt  r1  r4  r6. — ^ggcTTf^fa:  hd m1, 

°^rnf^frT:  b,  ogcTTf^fTT  f,  r,  rVr6. 

a Seer  of  x.  128.  b Seer  of  x.  137.  2,  and  (as  an  alternative  to  Manu)  of  viii. 

29.  0 Seer  of  v.  44.  d Rajendralala  Mitra,  reading  namayah,  has  here  one  of 

his  marvellous  references  to  the  RV.,  i.  139.  9,  where  the  word  nabhayah  occurs.  6 Seer 
of  iv.  55.  f Seer  of  i.  3.  7-9.  e That  is,  Tanva  Partha,  seer  of  x.  93.  h That 
is,  Aditi  Daksayani,  alternative  seer  of  x.  72  ; cp.  Sarvanukramani ; ArsanukramanI  x.  29. 

58.  Juhua,  and  the  seer  Grtsamadab,  and  those  who  are  the 
divine  Seven  Rishis  c,  Yama  d,  Agni  Tapasa  e,  Kutsa  f,  Kusidin  s, 
and  Trita  h ; 

bfdr,  m1,  hk.— hndr,  r6r7, 

g g b,  ^ fk. — ftraTW  b,  fagrpre:  f,  fa 

<mren  k,  rrrcgUfggtfa:  r,  •ggt  front*:  hdr3m1r5r7.  I have  preferred  the  reading 
because  (1)  the  patronymic  Tapasa  could  not  be  connected  with  Atri,  who 
is  Bhauma;  (2)  Tapasa,  as  the  patronymic  of  three  Rishis  (Agni,  Gharma,  Manyu),  would 
not  be  used  alone  to  designate  one  of  them  without  any  indication  to  show  which  was 
meant ; (3)  Agni  Tapasa  is  the  seer  of  a hymn  to  the  All-gods.  On  the  other  hand, 
Atri,  who  occurs  in  the  previous  list  (ii.  129-131),  thus  disappears  from  the  present  one. 
From  some  of  the  preceding  notes  it  will  be  seen  that  something  may  be  said  in  favour 
of  each  of  the  three  names  of  the  previous  list,  Gathin,  NabbSnedistha,  Atri,  reappearing 
in  the  present  longer  list,  where  they  are  absent  in  my  text. 

a Seer  of  x.  109.  b Seer  of  ii.  29,  31.  0 Seers  of  x.  137.  d Seer  of 

x.  14  and  part  of  x.  10,  e Seer  of  x.  141.  f Seer  of  i.  106,  107,  alternative  seer 
of  i.  105.  e Seer  of  viii.  83.  h Seer  of  x.  1-7,  alternative  seer  of  i.  105. 

59.  also  the  four  brothers,  Bandhu  and  the  restA  separately 
( prthak )b,  and  Visnuc,  and  Nejame§ad,  and  he  who  is  Samvananae 
by  name. 


1)5] 


— iii.  62  TRANSLATION  AND  NOTES  [RV.i.  15 


hdm’r,  b,  ^VJTTfirRIT^I  =f  fk. — ndrbfk, 

*jggsrg  hr3. 

a Seers  of  v.  24  and  x.  57-60.  b That  is,  in  v.  24;  cp.  ArsanukramanI  v.  1 1, 
where  their  names  are  enumerated,  and  they  are  stated  to  he  eharcah , i.  e.  each  the  seer 
of  one  stanza.  These  statements  are  repeated  in  the  Sarvanukramani.  0 The  seer 

of  x.  184.  d The  seer  of  the  khila  after  x.  184.  8 The  seer  of  x.  191. 

GO.  All  these  have  praised  (him)  in  separate  hymns  with  his 
universal  ( vihaih ) qualities  arising  from  his  (asya)  activities'1, 
(whether  those  qualities  are  mentioned)  collectively  or  individually. 

*3  hm’rbfk,  rVr®. — W ^ hra’r,  m fk,  ^ cfT  br5r7.  — 

hm'r,  bfk. — 60^  = 43^. — The  end  of  the  varga  is  here  marked  by  ^ in  hdm1hfk. 

a That  is,  the  seers  of  Vaisvadeva  hymns  praise  Agni  in  those  hymns  with  the  attributes 
of  the  All-gods,  as  in  KV.  i.  14;  cp.  above,  iii.  33  and  ii.  134. 

13.  Explanation  of  Dravinodas.  Deities  of  RV.  i.  16-18. 

61.  Now  the  Dravinoda,  who  has  been  asserted  above  (iii.  38) 
(to  be)  the  terrestrial  Agni,  some  call  Indraa,  because  of  his 
being  the  giver  of  strength  and  wealth  b. 

mf^r  dm1rfk,  kb. — fat  brVr6,  hdndrfk  (cp.  the 

various  readings  in  62  and  65). — hdmb',  bfk. — 

b d m1  r,  b,  fk. 

a Cp.  Nirukta  viii.  2,  where  it  is  stated  to  be  Kraustuki’s  opinion  that  Dravinodas 
is  Indra,  and  where  that  opinion  is  refuted;  see  Roth,  Erlauterungen,  p.  115.  b Cp. 
above,  ii.  25,  where  this  is  stated  to  be  the  reason  why  Kutsa  calls  Agni  Dravinodas. 

62.  This  (terrestrial)  Agni  is  Dravinoda a ; for  he  is  the  giver 
of  strength  b ; 

B and  he  is  produced  by  strength,  (that  is)  rubbed0  ( mathyati ) 
by  the  seers  at  the  sacrifice. 

f*n;  hdm3b,  I Fh  ^ m1m2rfk. — The  five  lines,  62^-64,  are  to  be  found 

in  bfkr2r5r7  (=B)  and  m1  only;  they  are  omitted  in  hdm2m3r  (r1r3r4r6)  = A.  It  is 
not  till  here  (after  350  slokas)  that  the  divergence,  as  to  length,  of  A from  B begins. 

*TOc3°  m\  fk,  r2r5r7, 

b. — Here  the  value  of  m1  in  constituting  the  text  of  the  passages  peculiar  to  B at  once 
begins  to  show  itself. 


RV.i.  15-] 


BRHADDE V AT  A iii.  63— 


[96 


a I take  Dravinodah  here,  and  in  61,  as  the  nom.  (in  63  we  have  the  nom.  pi.)  of  the 
alternative  form  dravinodu  used  for  metrical  reasons  instead  of  dravinodas  (the  nom.  of 
dravinodas),  which  is  otherwise  employed  here  (i.  106;  iii.  65;  ace.,  ii.  25).  b Cp. 
above,  ii.  25.  0 Cp.  Nirukta  viii.  2 : balena  mathyama.no  jayate. 

B 63.  They  call  the  oblations  wealth  (dravina) a,  because  it  is 
produced  from  the  oblation ; now  the  sacrificers  ( rtvij ) are  givers 
of  them b (oblations)  ; hence  they  themselves  are  wealth-givers 
(< dravino-da ) c. 

m1bfk,  rW. — ffcpft  rW,  b,  fk,  m1. — 

rfrT  ^m1^  rTrf:  mT^rfk. 

a Cp.  ii.  25  and  Nirukta  viii.  x.  b Cp.  Nirukta  viii.  2 : rtvijo  ’tra  dravinodasa 

ucyante  haviso  datarah.  0 The  plural  of  dravinoda  occurs  in  EV.  i.  53.  1.  Yaska 

uses  the  form  dravinodas  only. 

B 64.  Or  he  (Agni)  is  (called)  Dravinodasa  because  he  appears 
(connected)  with  them  ( esdm ) from  (such  expressions  as)  ‘the  son 
of  the  seers  ’ a,  (and)  ‘ O child  of  strength  ’ b ; or  because  he  was 
produced  from  the  middle  c (Agni). 

''fi Ml UJ  i tpr  br  (Nirukta  viii.  2),  fk,  m1. — bfkrW, 

mi  m1. — mxfk,  b,  r. — ^rfr  r2r5r7,  ^ 

ndbfk. — ^TfWT^M:  fr5,  m'bkrV. 

a Cp.  Nirukta  viii.  2:  yatho  etad:  agnirn  drdvinodasam  ahaiti:  rtvijo  ’ tra  dravino- 
dasah  . . te  cainam  janayanti,  rsinam,  putro  adhiraja  esa  ’ ity  api  nigamo  bhavati.  Cp.  Eoth, 
Erlauteruugen,  p.  116,  note  2.  The  words  rsinam  putrah  occur  in  VS.  v.  4.  b Agni 
is  often  addressed  in  the  EV.  as  ‘ sahaso  yaho ,’  i.  26.  10  &c.  Cp.  Nirukta  viii.  2 : balena 
mathyama.no  jayate,  tasmad  enam  aha  sahasas  putram,  sahasah  sdnum,  sahaso  yahum.  The 
expression  sahaso  yaho  is  used  in  explanation  of  rsinam  putrah , as  the  priests  produce 
Agni  by  means  of  strength  (see  above,  62).  0 That  is,  he  is  Dravinodasa  as  derived 

from  Dravinodas ; cp.  Nirukta  viii.  2 : athdpy  agnirn  drdvinodasam  aha  : esa  punar  etasmaj 
jayate. 

A 65.  It  is  this  (terrestrial)  Agni  who  is  wealth-giver  (dravi- 
noda) ; it  is  then a that  he  is  called  ‘ Dravinodas  ’ : it  is  only  in 
(hymns)  addressed  to  Agni  that  mention  of  Dravinodas  appears b. 

hdm1r. — hr3m,  r. — WT^T 

hdm1m2m3,  r (Nirukta  viii.  2 : JT^T^T  sSTTf^fT^MTO- — This  sloka 

(65)  is  found  in  A MSS.  only,  hdr3r  (presumably  dr4!'6).  The  varga  would  therefore 


97] 


—TRANSLATION  AND  NOTES  iii.  69  [-RV.  i.  18 

have  only  three  and  a half  s'lokas  in  them.  As  the  varga  without  65  would  have  the  normal 
number  of  five  slokas,  and  65°  & is  very  tautological  immediately  after  62ab,  it  is  probably 
a later  addition.  This  sloka  follows  the  Nirukta  even  more  closely  than  the  preceding  five 
lines  in  B do. 

a That  is,  when  he  is  terrestrial.  b Cp.  Nirukta  viii.  2 : ayam  evdgnir  dravinodd 
iti  Sakapunir : ugneyesv  eva  hi  suktesu  drdvinodasah  pravddd  bhavanti. 


66.  Here  (the  hymn)  which  follows  that  of  nine  stanzas a to 
Indra  (i.  16)  is  addressed  to  Indra -Varuna  (i.  17).  The  one  next 
to  it  is  ‘ The  Soma-presser  ’ ( somanam : i.  18):  Brahmanaspati 
is  praised 

hndr,  FTT  b,  r6r7,  f,  ^7  k. — 

f ^ hm1,  <J  r,  ^ dr4r6,  °\ffT  b,  f?T  fk.  — The  end  of  the  varga  is 
here  marked  by  ^ in  bfm1,  not  in  hdm2m3.  The  omission  of  the  figure  in  A here, 
just  where  the  varga  would  have  the  abnormal  number  of  three  and  a half  slokas,  is  striking, 
especially  as  the  ends  of  the  preceding  varga  (12)  and  of  15  (which  contain  the  normal  number) 
are  indicated  (cp.  note  on  71). 

a The  reading  of  B gives  the  pratlka  of  i.  16  (a  tva). 

14.  Deities  of  RV.  i.  18.  Eight  names  of  Prajapati. 

67.  in  the  first  five  stanzas  ; in  (the  next)  three  (6-8)  Sadasas- 
pati ; and  in  the  last  stanza  (9)  Narasamsa ; Soma-Indra  are 
incidentally  praised  ( nipatita ) 

68.  in  the  fourth ; Soma  and  Indra,  and  Daksina  as  well 
(adhika),  in  the  fifth. 

On  occasion  the  relationships  ( sambandhah ) of  sphere  and 
world a are  proclaimed  by  the  seer. 

^fwrfw  hdm,  ^fwr  wr  dr4,  ^fwr  bfkr. — *R*rr  hdm,  °vrr:  r. — 
l hmr,  bfk. 

a That  is,  deities  are  occasionally  mentioned  together  because  they  are  related  in 
sphere  ( sthdna ) or  world  ( loka ) as  either  terrestrial,  or  atmospheric,  or  celestial. 

69.  Thus  (a  name)  of  Prajapati  (prdjdpatyam)  might  be 
(meant  for)  Indra  a : on  this  principle  (iti)  two  names  of  his  b are 
mentioned  here.  There  are  six  others  as  well ; Prajapati  is  the 
first  of  them. 


11. 


o 


RV.  i.  1 8-] 


BRHADDE  V AT  A iii.  70— 


[98 


VTSTRai  hmr,  ITT^T^f  b,  VWTW  fk. — hdm,  Wrf^flT 

r,  TT^TT  WTfa  bfk. — 6gah  reads  thus  in  r5r7:  ?rTRTRT  JTTSTTWTfa 

<TTf%  g.  — ^if^f  \ ^ VZ  ^■RTP^hmr,  ^T^TTT  b,  3if^f 

fk,  r5r7.— TfCTf  TT^T  hdm,  Tf^T  TT^T:  r,  TT^f  WFZ:  r5r7k,  TtVT 

W[^  f. 

a For  four  of  the  eight  names  here  stated  to  belong  to  Prajapati,  viz.  Brahmanas- 
pati,  Vacaspati,  Ka,  Prajapati,  occur  in  the  list  of  deities  belonging  to  Indra’s  sphere  in 
Naighantuka  v.  4.  b That  is,  Brahmanaspati  in  66,  and  Sadasaspati  in  67. 

70.  The  remaining  names  I will  next  state  (B)  : — Satpati8,  Ka, 
Kama,  and  Sadasaspati ; 

70“^'  is  wanting  in  A (hdr1r3r4r6)  and  m1;  it  seems  almost  necessary  as  a transition 
from  6gcd  to  7 ocd,  and  without  it  the  varga  has  only  four  and  a half  slokas.  — wfa: 
hdm1b,  RRfa:  r,  Rfa  fk. — cR^  hm1rb,  fk. 

a Satpati  does  not  occur  in  the  Naighantuka;  in  the  BV.  it  is  predominantly  an 
epithet  of  Indra  (cp.  above,  69).  Six  of  these  names  of  Prajapati  end  in  pati. 

71.  Ilaspati,  Vacaspati,  then  Brahmanaspati:  the  third8  and 
the  last b (belong)  to  a hymn  c,  as  well  as  the  first d and  the  fifth  e ; 

m1,  h,  ?*RTf7T  bk,  fr,  ^ hm'r, 

grfg  b,  r2 r6,  f k. rpf^IT%  «J  h m1  r,  V bk.  ^ f. — 

bfkr2r6r7,^<J^  hm'r. — The  end  of  the  varga  is  here  marked  by  ^8  in  fbdm2,  not  in  ndk. 

a That  is,  Ka.  The  BD.  mentions  one  stanza  only  (i.  24.  1)  as  addressed  to  Ka. 
b That  is,  Brahmanaspati,  to  whom  (or  Brhaspati)  several  hymns  are  addressed.  0 The 
genitive  suktasya  must  be  used  vaguely  to  express  ‘ belonging  to  a hymn  or  part  of  a 
hymn,’  not  as  the  equivalent  of  suktabhaj  ; for  no  hymn  as  a whole  is  attributed  to  either 
Ka  or  Sadasaspati.  d That  is,  Prajapati,  to  whom  x.  121  is  addressed.  The  reading 
of  A,  caturtham,  must  be  wrong,  as  neither  a hymn  nor  a stanza  is  addressed  to  Kama 
in  the  Bg-veda.  It  was  probably  caused  by  a slip  for  prathamain,  as  the  ordinal  is  pre- 
ceded by  trthja,  and  immediately  followed  by  paficamam.  6 That  is,  Sadasaspati,  to 
whom  the  three  stanzas  mentioned  above  (67),  viz.  i.  18.  6-8,  are  addressed. 

15.  Prajapati’ s names  (continued).  Deities  of  RV.  i.  19. 

72.  73.  but  under  the  four  other  (names)  neither  a hymn  nor 
a stanza  belongs  to  ( asnute ) 8 him. 

Now  certain  people  ( ete )b  desirous  of  a correct  view  in  devotion, 
say  that  all  the  names  of  all  the  deities  (belong)  to  Prajapati0. 


— iii.  76  TKANSLATION  AND  NOTES  [-RV.i.  19 


99] 

With  regard  to  that  (others)  say,  this  should  not  be  so ; for 
he  is  traditionally  held  ( smrta ) to  be  (the  owner)  of  eight  (only) ; 

72.  mb1//,  hd,  7T*  bfkr. — ^ T£Si  *TTWJ>fk,  *TTfa 

c* ///,  Tjltf  ?rnrn5Jidi-3ni1m8ms.- — bfkr,  b d / r 3 1 4 / m1  m2  m 3. — 

bfkr,  hr3rb4r6,  n/n/m3.  This  points  to  «T  TJlfi  «TP^p3T^  ns  the  original 

reading  of  B,  and  TJTfi  «T  as  that  of  A (but  in  the  latter  case  7^^,  not 

must  have  been  read). — 711*11  m1br,  ^ lid,  ^k,  ^THTf  (no  $). 

73-  ^ bfmb,  Tf^T^  hd. — hdr3bfkr2r5,  n/r. 

a Used  in  the  sense  of  bhajate.  The  reading  of  B would  mean,  no  hymn  or  stanza 
is  mentioned  with  reference  to  him  ( tatra ).  b Ete  (all  MSS.)  is  used  demonstratively 
with  reference  to  the  following  word, ‘these  people,  viz.  those  who  &c.’ : in  sense  it  is 
practically  = eke.  0 Because  he  is  the  source  of  all;  cp.  above,  i.  62. 

74.  and  by  these  (names)  only  are  sacrifices  and  oblations 
offered  ( lcalpyante ) to  him. 

Now  together  with  the  Maruts,  who  belong  to  the  middle 
sphere,  this  terrestrial  Agni 

TRT  hmb,  17°  bfkr2/r7. — ^i^Rl  n/rbfkrVr7,  lid. 

0^TT%Wlbm,r3r1r4r6,  °^T^:  TH^bfkr. 

75.  is  here  praised  with  the  hymn  of  nine  stanzas  ‘To  this’ 
( prati  tyam : i.  1 9).  But  by  reason  of  the  association  with  the 
Maruts  in  this  hymn  addressed  to  Agni  and  the  Maruts, 

n/bkr.^f  f,  hd,  rV. — ^^T^lim’r,'^!  bfkr6. 

76.  Yaska  a thinks  the  middle  Agni,  and  not  the  terrestrial 
one,  (is  meant).  But  it  can  only  be  this  terrestrial  (Agni),  for 
such  is  (here)  evidently  (his)  character13  ( rupo ). 

*ram  m\  ?rram  kdr,  ^ b,  Tram  ^ rW,  wvi  ^ fk. — 

hm'r,  trrf^r^^  br5r7,  TTrf^%  Sr  f,  T7Tf^%  sN  k.  — The  end  of  the 
varga  is  here  marked  by  in  hdm2m3bfk. 

a In  commenting  on  the  first  stanza  of  i.  19,  he  remarks  (Nirukta  x.  36) : Team,  anyam 
madhyamad  evam  avaksyat ? b The  last  pada  recurs  three  times  (v.  87^;  vi.  94^;  viii. 
62d),  where  I have  printed  tatharupam  as  a possessive  compound  in  agreement  with  suktarn. 
Here,  however,  it  seems  better  to  take  tatha  rupam  as  two  words,  and  explain : ‘ for  his 
(Agni’s)  character  appears  here  as  such.’ 


[100 


RV.  i.  19]  BRHADDEVATA  iii.  77 — 

16.  How  to  ascertain  the  deity  of  a stanza,  &c. 

77.  Such  (a  prayer)  as  ‘ Thou  art  invoked  to  drink  ’ a is  not 

(applicable)  in  (the  case  of)  the  lightning  (Agni)  : so  (the 

invocation)  must  belong  to  the  designation  of  the  respective 
deity  b. 

*TEf%  hm’fk,  %f?T  r,  rVr8.— 

ff  hm1r,  %<6<Tf^Tf  r2r5,  fk.  — ^ hmlr, 

r5r7,  ^srf?rf^^-  fk. — tpp|j  hm'r,  *jJ7Tt  fkrW. — The  whole  of 

varga  16  (77-82)  is  omitted  in  b. 

a The  words  huyase  pltaye  ca  are  intended  to  represent  the  actual  words  of  the  text 
in  i.  19.  1^:  gopithaya  pra  huyase.  b That  is,  we  must  go  by  the  name  of  the  deity, 
and  therefore  here  take  Agni  to  be  terrestrial,  and  the  Maruts  atmospheric. 

78.  How  is  one  to  know  the  divinity  a of  a stanza,  of  a hemi- 
stich, of  a verse?  As  in  the  Nivid  to  Savitrb  the  activity  (of 
the  god)  is  praised  by  the  (statement  of  his)  activity  c, 

fr2r5r7,  k,  STT^rT  hm^. — hm’rfk,  r5r7. 

a The  doubt  as  to  which  Agni  is  meant  (75,  76)  brings  our  author  to  the  question, 
how  is  one  to  be  sure  of  the  deity  in  stanzas  or  parts  of  stanzas,  as  compared  with  the 
deity  of  a whole  hymn  (above,  53)  ? This  he  answers  by  saying  that  mention  of  the  activity 
(karma)  peculiar  to  a god  implies  praise  of  that  god.  Three  of  the  examples  of  this  given 
in  78-80  have  already  been  mentioned  in  50,  51.  b RV.  i.  34.  3:  ‘To  thee,  0 god 
Savitr,  the  disposer  of  boons,  ever  helping,  we  come  for  our  share’;  see  AB.  v.  17.  7: 
abhi  tva  deva  savitar  iti  savitram.  0 See  above,  iii.  50. 

79.  (as  in)  ‘The  milking  cow,  the  carrying  ox,  the  swift 
courser,  the  industrious  (woman)  ’ a,  and  as  (in  the  stanzas)  ‘ May 
Mitra  be  gracious  to  us’  (iam  no  mitrah : i.  90.  9),  ‘May  Varuna 
be  our  protector’  (Varunah  pravita,  bhuvat : i.  23.  6)  b, 

wg:  hndr,  ^rr^T^rrgu  fk—  gtfw 

hm'f,  fWl  r,  ^ rW.— TGatfMfaT  hmVrV, 

a This  line  is  quoted  from  VS.  xxii.  22,  the  last  two  words  puramdhir  yosa  being 
changed,  owing  to  the  exigency  of  metre,  to  puramdhiya.  It  has  already  been  alluded  to 
in  iii.  50.  b That  is,  in  these  two  stanzas  Mitra  and  Varuna  are  practically  praised 
as  ‘ gracious  ’ and  ‘ protector  ’ respectively. 


101]  — iii.  82  TRANSLATION  AND  NOTES  [RV.i.  19 

80.  (and)  ‘ Hither  with  these,  O Agni  ’ ( aibhir  ague  : i.  14.  i)a — 
in  such  cases  ( tatra ) the  deities  have  to  be  carefully  observed 
in  accordance  with  the  general  purport  {prayena)  of  the  hymn. 

Connected  with  words  ( sabda ) containing  two  or  more  members 
( pada ) b,  there  are  two  deities  or  many  deities  c. 

TrfNrnsnr  ^nrr:  m\  hdr3,  r, 

rV,  fk. — f^t^nr^fT^hndfk,  r. 

a Already  referred  to  above  (iii.  51)  in  this  connexion.  b That  is,  Devata- 

dvandas  imply  the  praise  of  two  or  more  gods.  0 Dvidaiva-bahudaivatam  seems  to 

be  an  abbreviated  compound,  for  dvidaivata-bahudaivatam. 


81.  A divinity  not  associated  in  praise a ( asamstuta ) is  (to  be 
regarded)  as  though  associated  in  praise  if  indicated  anywhere b. 

Where  in  a formula  addressed  to  two  divinities  a deity  is 
spoken  of  in  the  singular  ( ekavat ), 

hdr,  ^ f,  k (cp.  the  v.r.  in  iii.  48).  — f^Hthd, 

m1,  rfk. — 8i°6  is  possibly  an  early  interpolation,  as  it  is  almost  identical  with 

4&a6,  as  it  is  unconnected  in  construction  with  the  preceding  or  the  following  line,  and 
as  with  it  the  varga  has  six  and  a half  slokas. 

a I take  the  sam  to  be  significant  here  (which  it  does  not  seem  to  be  in  iii.  48) 
owing  to  the  mention  of  dual  divinities  in  the  preceding  line.  b That  is,  if  association 
with  a deity  who  is  clearly  praised  may  be  gathered  from  the  context  (cp.  iii.  49  and  i.  119). 
An  instance  of  this  would  be  the  last  stanza  of  i.  154,  where  Visnu  only  is  praised,  but 
the  dual  vam  occurs.  Here  it  may  be  gathered  that  Indra  is  associated  with  Visnu,  as 
the  two  are  invoked  together  in  i.  155.  1-3. 

82.  one  should  know  that  to  contain  separate  praise  ( vibhakta - 
stuti) a ; also  that  in  which,  when  there  are  many  (divinities), 
a deity  is  (spoken  of)  singly  ( a-bahuvat ) b. 

In  benedictions  {aslrvadesu) , in  (enumerations  of)  technical 
names  ( samjnasu ),  in  leading  ritual  forms  {karma- s amsthasu) , many 
deities  are  in  the  plural  ( bahuvat ) where  two-membered  (deities  : 
dvipade ) are  associated  in  praise  c. 

fw°  hrfk  (cp.  v.r.  in  iii. 41 ; Nirukta  vii.  8 has  f^RTfW0). — hm'r, 

r -V,  '4  V *431?  *4^  fk. — ^ fkrV,  TT^  hm'r. — WRJ  hdm1, 
r,  f,  °ihj  k. — hm’fr,  °^TT^  k. — f hm’fk,  ff  r2r5r7. — hdr, 


RV.  i.  20] 


BRHADDEVATA  iii.  83— 


[102 


m1,  fk,  r2r5r7. — ft^  ^ hr3mVr4r6,  f^fT 

r,  flp^  *R  fk.  — 82ab  is  identical  with  v.  g^ab.  — 82  is  repeated 

in  m1  after  154. — The  end  of  the  varga  is  here  marked  by  in  hdmxfk. 

a See  the  definition  of  vibhakta-stuti  above,  iii.  41.  b I take  bahusu  to  be 

parallel  to  dvidaivate,  and  abahuvat  to  ekavat.  c The  general  meaning  of  the  last 

two  lines  appears  to  be  that  under  these  conditions  many  deities  are  not  treated  in  the 
singular,  and  therefore  it  is  in  this  case  not  vibhakta-stuti.  I do  not,  however,  under- 
stand the  limitations  stated  in  82ab.  That  line  may  also  be  an  early  interpolation  as  it 
recurs  at  v.  93. 

17.  Story  of  the  B/bhus  and  Tvastr. 

83.  In  former  times a there  were  three  sons  of  Sudhanvan,  son 
of  Angiras,  (viz.)  Rbhu,  Vibhvan,  and  Vajab;  and  they  became 
pupils  of  Tvastr. 

The  reading  of  83“^  in  the  text  is  that  of  hm'r, 

^ rW,  gRRR  $ fk, 

% b. — TT5rq  hm1r,  bfkr2. — fl-J^R^hrWbfkrVr7,  ^ ^ r. 

a The  following  story  about  the  Rbhus  making  the  cup  of  Tvastr  into  four  is  related 
as  an  introduction  to  the  Rbhu  hymn  i.  20.  b Cp.  Nirukta  xi.  16  (on  RV.  i.  no.  4) : 
rbhur  vibhva  vaja  iti  sudhanvana  ahgirasasya  trayah  putra  babhuvuh. 

84.  Tvastr  instructed  them  in  every  art  of  which  he  was  a 
master  ( tvdstra ).  The  All-gods,  who  were  thoroughly  versed  in 
the  arts  (parinisthita-karman) , challenged  them  a. 

a That  is,  to  show  their  skill  in  the  arts  they  had  acquired. 

85.  They  then  made  for  all  (the  gods)  vehicles  and  weapons. 

B They  made  the  nectar -yielding  cow — the  draught  of  im- 
mortality ( amrta ) is  called  nectar  ( sabar ) — 

^ effigy  hndr,  rT  b,  TR^RRlrRRf  f,  cT3[f  r5r7. — 

<J  hdm1,  ^ bfkr. — 8506  comes  after  8gab  in  r. — m’r  (^R7J°  and  *3°  r), 
fk,  b. — r,  W|  (*R^)  bfk,  (°f.)^:  in1. — 85ed- 

8gab  in  Em1  only. 

B 86.  of  Brhaspati ; then  for  the  Asvins  a divine  car  with  three 
seats,  and  for  Indra  his  two  bay  steeds  ; also  what  (they  did) 
through  Agni  who  had  been  dispatched  (to  them)  by  the  gods  ft. 


103]  — iii.  89  TRANSLATION  AND  NOTES  [RV.  i.  2Q 

f^i^rrfwr  m1,  ffxsrresfwr  hr,  fwr  f,  f^wfwr  k. — 

r,  fk,  b,  in1.  — ^ ^0  br,  ^ 

fft  m1,  ffr  fk- — ^roffTi^rr0  i»fkr,  ^fftrf^wr0  m1. 

a That  is,  the  four  cups  which  they  made  out  of  Tvastr’s  one,  at  the  command  of 
the  gods  who  sent  Agni  as  their  messenger  (see  RV.  i.  161.  1-3). 

B 87.  When  he  had  said  ‘ One  cup  (make  into  four  ’ : RV.  i. 
16 1.  2),  and  when  they  had  conversed  in  heaven  (with  the  stanza), 
‘The  eldest  said’  (iv.  33.  5)  a,  they  fashioned  the  (four)  cups  as 
had  been  said,  gladdened  by  him  b. 

TF*  b,  Tpji  ^ kr,  in  ^ RR°  f,  WtfJTfyrgi)  m1. — 

m1,  f^-fa  b,  wfranfr  f,  w^r  $Tfa- 

(JT^TTf  ^ r. — ^^iT  ndfr,  ^‘SiT  k,  b. — ^«f  m1,  <T^  r,  rT  b,  «T  - ~ fk.  — The 

end  of  the  varga  is  here  marked  by  in  ndf,  by  ^ in  b (because  the  sixteenth  varga 
is  omitted). 

a Where  the  eldest  Rbhu  recommends  the  making  of  two,  tho  second,  of  three,  and 
the  youngest,  of  four.  b That  is,  by  the  promise  of  making  them  participate  in 

sacrifice  with  the  gods  (RV.  i.  161.  2). 

18.  Deities  of  RV.  i.  20-22. 

B 88.  And  Tvastr,  and  Savitr,  (and)  the  god  of  gods,  Prajapati, 
summoning  all  the  gods,  bestowed  immortality  (on  the  Rbhus) a. 

bfk,  tfa  r.  — m1  b,  kfr.  — m1,  *J°  fk, 

b,  r. 

a Cp.  RV.  iv.  33.  3,  4,  and  see  my  ‘ Vedic  Mythology,’  pp.  132,  133. 

B 89.  There  appears  (in  the  RV.)  praise  of  them  in  the  plural 
(1 bahuvat ) with  the  name  of  the  first  and  the  last a. 

In  the  third  pressing  ( savano ) a share  is  prescribed  for  them 
( tesam ) b with  those  (All-gods) c. 

bfk,  r,  m1. — f,  winrere:  r,  *fir- 

qrtjjrll  b,  d *sjd \‘.  m1  (cp.  Nirukta  xi.  16  : *1*1  li). 

a That  is,  these  three  deities  are  mentioned  either  as  rbhavah  or  vajah,  but  not  in 
the  plural  form  of  Vibhvan;  cp.  Nirukta  xi.  16:  tesan  prathamottamabhyam  bahuvan 
nijama  bhavanti,  na  madhyamena.  Roth,  in  his  Erlauterungen,  p.  148,  seems  to  have 
mistaken  the  force  of  bahuvat  when  he  translates  : es  gibt  viele  Textstellen,  wo  der  erste 


RV.  i.  20 — ] 


BRHADDEVATA  iii.  90— 


[104 

und  letzte  derselben  genannt  sind,  nicht  so  der  mittlere.’  Yaska  goes  on  to  say : * thus 
there  are  many  ( bahuni ) hymns  in  the  ten  books  (of  the  RV.)  with  the  plural  ( bahuvaca - 
nena)  of  Rbhu  and  praise  in  connexion  ( samstava ) with  the  cup  ( camasa ).’  The  remark 
made  in  my  ‘Vedic  Mythology’  that  ‘the  plural  of  each  of  their  names  may  designate  the 
triad  ’ is  somewhat  misleading,  as  the  plural  of  the  forms  vibhu  or  vibhu  only,  not  vibhvan, 
is  used.  b Cp.  RV.  i.  20.  8 : abhajanta  bhagam  devesu  yajiiiyam;  also  AB.  iii.  30  regarding 
their  share  in  the  evening  libation ; see  Sayana  on  RV.  i.  20.  8 ; ‘Vedic  Mythology,’  p.  132, 
1.  16.  0 The  word  taih  would  refer  to  sarvan  devan  (=  visvan  devan)  in  B (88c), 

but  to  visvesam  (85°)  in  A,  as  8^c<^~8g<l!>  are  omitted  in  the  latter. 

90.  And  Indra  drank  Soma  with  them a (the  Rbhus)  at  that 
pressing.  Now  this  hymn  (beginning)  ‘This’  ( ayam : i.  20),  which 
follows  a and  consists  of  eight  stanzas,  is  their  praise. 

^ ndfkr,  hd. — ^ hndbfk,  r. — eEf^hr3ml 

lVr6,  ’Sm^bfkr. — W*  hrVdbiV,  f,  k,  r. 

a That  is,  which  follows  the  one  last  mentioned  (i.  19)  in  75  ( suktena  navakena  ‘ prati 
tyam  ’). 

91.  (In)  ‘Here’  (iha : i.  21)  the  two  gods  Indra- Agni  are 
praised.  The  beginning  of  the  third  a (hymn  praises)  the  Asvins ; 
and  then  the  next  four  (stanzas)  ‘ The  golden-handed  ’ ( hiranya - 
pdnim:  i.  22.  5-8)  are  addressed  to  Savitr. 

hm'r,  fkbrV.  — *rrf^3fTWn2T^Tr:  hm1r3, 

^T:  r5r7,  f?T^^TCE?rf  br,  [*T]fHIfW- 

Wfru:  fk.  The  SarvanukramanI  has  both  and  ^rf^: ; cp.  Sadguru- 

sisya. 

a That  is,  i.  22,  the  third  hymn  mentioned  after  the  digression  (iii.  78-89),  the  first 
being  i.  20. 


92.  Onea  (9)  is  (addressed)  to  Agni,  but  two  (10,  11)  to  the 
Goddesses ; in  the  twelfth  (stanza)  the  wives  of  the  gods,  IndranI 
and  Varunani  and  Agnayi,  are  praised  separately. 

hdin1,  g <^T*TT  r,  ^ r5r7,  1 

^ b,  TJ^iT%  fk.  There  is  this  marginal  note  in  h : mantra-linga- 


viruddham  etat,  that  is,  this  statement  contradicts  the  evidence  of  the  text.  The  order 
of  the  words  so  as  to  give  the  correct  sense  should  be  . The  Sarvanu- 
kramanT has  b,  ^T^YTT  fk,  hdro  1r.— 1 WRTt 


105]  — iii.  95  TRANSLATION  AND  NOTES  [-RV.  i.  23 

rW,  ^ hdr,  m1,  fk,  'xj IM I ^ i b (the  last  four  contract  the 

initial  vowel  with  the  ^ at  the  end  of  the  preceding  pada). — ^ ndr,  rTTi 

br2r5r7. — The  end  of  the  varga  is  here  marked  by  in  bf,  not  in  hm7m2m3dk. 

a We  have  to  choose  here  between  an  actual  mistake  in  the  text  (which  ought  to 
shite  that  9,  10  are  addressed  to  Agni,  and  11  to  the  Goddesses)  and  a misleading  trans- 
position of  the  words  from  their  natural  order  on  account  of  the  metre.  As  a similar 
case  has  already  occurred  in  ii.  13°,  tho  latter  is  perhaps  the  more  probable  assumption. 

19.  RV,  i.  22  (continned).  RV.  i.  23:  Pusan  Aghrni. 

93.  And  two  (stanzas,  13,  14,  praise)  Heaven  and  Earth;  the 
stanza  ‘ Soft  ’ (syona : 1 5)  should  be  held  to  be  addressed  to 
Earth.  The  (stanza)  ‘From  thence’  ( atah : 16)  is  (addressed) 
optionally  ( vd ) to  the  gods;  the  rest  of  the  hymn  ( 1 7—2 1 ) a is 
addressed  to  Visnu. 

t ^ hdr.  *1  b,  f. — h,  m1,  f,  b, 

^1*1 1 r. WT  hfr5,  WT  b,  ^ WTBfcfl  r.-^NT  TR 

T^rr  hrbfk,  ’Sfrft  rW. 

a Owing  to  the  va,  16  is  also  optionally  addressed  to  Visnu. 

94.  To  Vayu  (belongs)  ‘Mighty’  (tivrdh  : i.  23.  1)  ; for  the 
two,  Indra-Vayu,  there  is  a couplet  (2,  3) ; after  that  there  is 
a triplet  to  Mitra-Varuna  (4-6),  also  (one)  for  Indra  accompanied 
by  the  Maruts  (7-9) ; 

hrW,  mwrr  bfrV.— TnTRbdr,  vx:  bfk.  — r3 r5 r7,  hbfk, 

r. 

95.  (then)  a triplet  for  the  All-gods  (10-12)  and  a triplet 
for  Pusan  Aghrni  (13-15). 

B (He  is  thus  named,)  for  there  is  attached  ( a-sakta ) to  his  car 
a ghrni  : a skin  full  of  curds  a. 

cpft  r3r4r6m1r5,  hbfk  — r,  ^ bfkr2,  Wffcrft- 

Bpn  hm1r3.  — b,  m'fr,  k.  — ^ f,  r,  b.  — 

fk,  b,  ^ r,  ^ r6r7.— The  four  lines  95" d 

to  97aJ>  are  wanting  in  A. 

a Aghrni  is  explained  by  Yaska,  Nirukta  v.  9,  simply  as  agata-hrni,  the  meaning  of 
hrni  not  being  stated. 

II. 


P 


RV.  i.  23-] 


BRHADDEVATA  iii.  96— 


[106 


B 96.  Therefore  {tat)  he  is  praised  as  A-ghrni;  hence  he  is  lauded 
(ribhyate)  by  singers  {Jtiri) a.  For  as  their  skin  (< drti ) is  full 
of  mead,  the  suppliant  ( arthin ) also  approaches  the  Asvins  (in  the 
same  way)  b. 

f k,  WT^fVTR; r. — m\ TimW.  fkb,  cRpR  r. — 

m1,  frW?t  fr2b,  k,  W *Ttf»T  r. — cm:  m1bfkr2, 

^7T:  r. — ■grrif  r,  gif:  fk,  gw  b. — r,  fffR.fm1,  f rflR.b,  f^fa^kr2.— 
m1,  WfrT  fkr2,  WT^TffT  b,  Wtft  r. 

a Kiri,  being  a Vedic  word  otherwise  found  exclusively  in  the  RV.,  has  been  corrupted 
in  all  the  MSS.  but  m1.  It  is  one  of  the  stotrnamani  in  Naighantuka  iii.  16.  The  verb 
is  also  otherwise  limited  to  Vedic  texts ; cp.  RV.  vii.  76.  7 : usa  ribhyate  vasistliaih.  Cp. 
Geldner,  Vedische  Studien,  iii.  p.  176.  b That  is,  Pusan,  having  a skin  ( ghrni  = drti ) 
filled  with  curds  on  his  car,  is  prayed  to  as  the  Asvins  are  who  have  a skin  (drti)  filled 
with  mead  on  their  car. 

B 97.  The  skin  itself  appears  in  (the  passage)  ‘ Refresh  the 
track  with  mead’a  {a  vartanim  madhuna : iv.  45,  3C). 

Seven  and  a half  (stanzas)  are  to  be  known  as  (belonging)  to 
the  Waters  (i6-2  3a6) ; the  last  in  addition  to  the  (preceding)  half 
(23°^,  24)  has  Agni  as  its  deity. 

WT  bfr,  WT  m\  WT  k.— mlfkr,  b. — WWVT- 

«5n°  bfkr2r5,  WWVfPtVT0  hr3  (W«W  (*Z|vfr0  SarvanukramanT).  I have  here  assumed 
a corruption  by  the  transposition  of  i and  e in  for  (cp.  R,  note  6),  as  the 

former  reading  seems  to  make  no  possible  sense. — The  end  of  the  varga  is  here  marked 
by  in  hdndbfk.  The  numbering  is  thus  resumed  after  the  omission  of  and 
in  hd,  where  these  three  vargas  (17-19)  have  an  aggregate  of  nine  slokas  only. 

a That  is,  in  the  fourth  pada  of  x.  45.  3 : drtim  vahethe  madhumantam  aivina. 

20.  Deities  of  RV.  i.  24-30. 

98.  But  (in)  ‘Of  whom  now’  (Icasya  niinami  i.  24)  the  first 
(stanza)  is  addressed  to  Ka  (1),  there  is  (then)  a stanza  addressed 
to  Agni  (2),  a triplet  (next)  to  Savitr  (3-5),  ‘ Bestowed  by  the 
gods  ’ ( bhaga-bhalttasya : 5),  being  optionally  (vd)  addressed  to 
Bhaga. 

What  follows  (6-15),  as  well  as  (the  next  hymn)  ‘Whatever’ 
(; yac  cit : i.  25),  is  addressed  to  Varuna. 


107]  — iii.  102  TRANSLATION  AND  NOTES  [-RV.i.30 

h dm1,  ofiTBJTSIT  411^1  r,  qTRZTT^n^^i'Ji  b,  ^ri^n^IT  ^ 
^ fk.— Tit  ff  hm1!3,  Hit  b,  Tit  faw  fk.  Tit  r. 

99.  ‘ Do  thou  put  on  * ( yasisva  hi : i.  26)  are  two  (hymns) 
addressed  to  Agni  (26,  27)  ; but  the  stanza  ‘Thou  that  knowest 
lauds’  ( jarabodha : i.  27.  10)  is  to  be  recognized  as  (belonging) 
to  the  Middle  Agni;  the  last  (stanza)  ‘Obeisance’  ( namah : i.  27. 

1 3)  is  addressed  to  the  All-gods. 

a,  %^5jsf*r:  b,  %^*isnsw:  f,  %g^rnfrrTin  r. 

100.  The  following  four  (stanzas),  ‘Where’  (yatra : i.  28.  1-4), 
are  (in)  praise  of  Indra  and  the  Mortar,  (so)  think  Yaska a and 
Katthakya,  but  Bhaguri  (thinks)  of  Indra  (alone). 

*l%f?T  fkr5r7,  ^TfaffT  b,  *I%rft°  hm1,  *11^^  r; — hm1, 

*TClti  r,  bfkr5r‘. 

a There  is  no  statement  as  to  the  deity  of  these  four  stanzas  in  the  Nirukta.  The 
SarvanukramanI  follows  Bhaguri,  as  it  makes  no  statement  about  these  four  stanzas  (which 
means  that  Indra  is  the  deity : asya  suktasyqjinddesa  indro  devatd,  Sadgurusisya). 

101.  ‘If  indeed’  ( yac  cicl  dhi:  i.  28.  5)a  are  two  (stanzas  in 
praise)  of  the  Mortar  (5,  6),  the  two  following  (7,  8)  are  (in  praise) 
of  the  Pestle  also b ; the  last  (stanza)  lauds  the  skin  used  in 
pressing  ( adhisavaniya ) or  Somac. 

wrftniwta  hdr  (Sadgurusisya,  Sayana),  (^T  ?)  r5,  \ 

T!?rfv^%  b,  1 ^rorf^Treijj  fk. — Trcfafa  h ndr  (Sadgurusisya,  Sayana), 

^fr^frrrptsn  usi^rfiT  bk,  *rtw<srr  n°  f. 

a Yaska  quotes  this  stanza  (Nirukta  ix.  21)  as  an  example  for  Ulukhala,  but  without 
commenting  on  it.  b According  to  a marginal  note  in  h,  tu  has  here  the  sense  of 

ca : tus  carthe : tena  colukhala-samuccayah : mantra-ling a-samvadat.  The  SarvanukramanI 
has  yac  cid  dhy  aulukhalyau,  pare  (7,  8)  mausalyau  ca.  0 There  is  no  reference  to 

Soma  in  the  SarvanukramanI,  where  Prajapati  Hariscandra  or  the  skin  is  stated  to  be 
lauded:  prajdpater  hariscandrasya  antya  carmaprasamsd  vd.  This  is  based  on  the  com- 
bined statements  of  the  Brhaddevata  (omitting  Soma)  and  the  DevatanukramanI : see 
Sadgurusisya  (on  i.  28),  who  remarks  that  the  praise  of  Soma  in  this  stanza  is  implied 
by  AB.  vii.  17.  1. — ioicd  is  quoted  by  both  Sadgurusisya  and  Sayana  on  RV.  i.  28. 

102.  ‘What  though,  0 True  One  ’ {yac  cid  dhi  satya  : i.  29)  is 
addressed  to  Indra  as  well  as  the  following  (i.  30).  After  the 


RV.  i.  30-] 


BRH  ADDEV  AT  A iii.  103—  [108 

triplet  ‘Hither,  0 Alvins’  (« asvind a:  i.  30.  17-19),  addressed  to 
the  Asvins,  the  next  ( uttara ) triplet  ‘ Who  of  thee  ’ (has  te : 
20-22),  addressed  to  Dawn,  is  the  last  (triplet). 

MSS.  and  r. — TTf^TT  ^TTft  hfkb, 

wf^t  g^tr5. — wf^rr^Tn::  hr,  m1,  bfr5r7,  wf^% 

girt  fk.  — W lid,  ^ -#w:  r5r7,  ^ b,  ^ fk, 

<^*ry  r.  The  Sarvanukramanl  has  the  form  here : g-q  (q  lPy*Tt- 

wt  . — The  end  of  the  varga  is  here  marked  by  ^0  in  m1bfk. 

a Confusion  has  been  caused  in  the  readings  of  the  MSS.  owing  to  the  pratlka  of 
the  triplet  being  aafoinau  and  the  triplet  being  described  as  ‘ addressed  to  the  As'vins,’ 
dsvina.  The  exact  pratlka  dsvin.au  is  here  represented  by  asvina,  which  I have  preferred 
to  read  before  treat,  as  it  is  better  that  uttarah  should  be  immediately  preceded  by  its 
ablative. 


21.  Deities  of  RV.  i.  31-40. 

103.  Being  praised  (with  the  stanza)  ‘For  ever’  ( sasvat : i.  30. 
16),  he  (Indra)  a rejoiced  in  mind  gave  to  Sunahsepa  (the  seer) 
a celestial  car  all  made  of  gold. 

hdr,  bfk. 

a Indra  being  the  deity  of  the  hymn  according  to  102. 

104.  The  (hymn)  which  (begins)  ‘Thou’  ( tvam : i.  31)  is  ad- 
dressed to  Agni ; and  (then  come)  two  (32,  33)  addressed  to  Indra. 
Then  ‘ Even  thrice  ’ (tris  cid : i.  34)  is  addressed  to  the  Asvins ; 
‘Of  Indra’  ( indrasya : i.  32)  lauds  the  action  (of  Indra)  without 
(any)  statement  of  an  object a (artha-vada) . 

hr3fkrW,  ^TtTR. b,  f^r.  — ^ ^ hr,  V 1 b,  TT^  3 f. — ^ 
hrb,  ^ ^ m1,  wH  fk— 1 ^ hr,  b,  ^ fk. 

a That  is,  the  whole  of  RV.  i.  32  is  concerned  with  the  myth  of  Indra’s  conflict  with 
Vrtra,  containing  no  prayers  addressed  to  the  god.  Artha-vada,  meaning  ‘ expression  of 
a want,’  has  already  occurred  above  (53) : yasyam  (devatdydm)  vadaty  artha-vadan. 


105.  (In)  ‘ I invoke  ’ ( hvayami  : i.  35)  one  verse  (ia)  is  to  Agni, 
the  next  (i6)  is  addressed  to  Mitra-Varuna,  the  third  (ie)  is  (in) 
praise  of  Night,  (while)  the  (whole)  hymn  is  stated  to  be  addressed 
to  Savitr. 


— iii.  109  TRANSLATION  AND  NOTES  [-RV.i.43 


10i)] 

r,  xn^  h,  m1,  b,  *TTU  fk.— grfhfr 

TTfaWRl  hdr,  fjfffa  Trf^WT^:  m\  *JrTT  b,  TTf*:  ^fTT 

r5,  TT^ft  gm  I «T  f. — ^Tfa^hr,  ^ bfk. 

106.  These  five  hymns  (3 1—35) a the  sage,  the  son  of  Angirasb, 
after  he  had  seen  them,  sang,  on  gaming  the  position  of  Hiranya- 
stupa  and  eternal  friendship  with  Indra. 

TJ%rTTfa  hdm\  *TTf?T  bfkr. — hmVbfkrVr7,  ^TT  r. — 3TTd  hr,  JTTR: 

bfkr5. 

a Cp.  ArsanukramanI  i.  ir.  b Loc.  cit. : ahgirasak  sat  ah. 

107.  ‘Forth'  (pra:  i.  36)  is  addressed  to  Agni ; the  three 
(37-39)  following  this  (beginning)  ‘Sporting’  ( Jcrilam : i.  37)  are 
to  the  Maruts a.  ‘ Stand  up  ’ ( ut  tistha  : i.  40)  is  addressed  to 
Brahmanaspati.  * Whom  they  protect  ’ (yam  ralcsanti : i.  41)  is 
(composed  of)  three  triplets : 

^TT^rT  hrb,  f,  °7T  k. — ^36  hdm1,  r,  SffaTT  f k,  r7,  sFT^TT  b. — 

C\ 

'SPnH  b,  fTO  h m7r:  I have  preferred  the  former  reading  because  the  Sarvanu- 

kramanl  has  yfriy  . . sUfjJUHMrflH. — The  end  of  the  varga  is  here  marked  by  ^ 
in  hm1fk,  by  ^ in  b. 

a The  correction  of  marutam  to  marutam  is  rendered  necessary  by  the  sense  and  the 
construction.  The  SarvanukramanI  has  krllam  . . marutain  hi,  that  is,  ‘ krilam  (i.  37),  as 
well  as  the  two  following,  is  addressed  to  the  Maruts  ’ (hi  by  the  paribhasa  meaning 
‘ three  ’). 

22.  Deities  of  RV.  i.  41-47. 

108.  (the  first,  1-3,  and  the  third,  7-9,  being  addressed)  to 
Varuna,  Aryaman,  and  Mitra,  (while)  the  middle  one  (4-6)  has 
the  Adityas  for  its  divinities.  ‘ Shorten,  0 Pusan  ’ (sam  pusan : 
i.  42)  is  addressed  to  Pusan.  (Then  come)  six  (stanzas)  addressed 
to  Budra  (i.  43.  1-6),  the  third,  however,  not  exclusively. 

xftmi  hm1,  r,  iN  s 

f,  tfmt  S b. 

109.  There  is  here  (i.  43.  3)  praise  (of  Budra)  along  with  Mitra, 
Varuna,  and  the  All-gods. 

B It  has  already  been  said  before a by  the  seerb  that  without 
an  authoritative  statement  ( adesa ) the  divinity 


RV.  i.  43-]  BRHADDEVATA  iii.  no — [110 

TOT^TR  hm'r,  B hfk,  b,  r. — ^fTRfWT  r, 

yA«cyfMUll  bfk.— ^Nn^^TTf  r.  fk,  b. — The  five  lines  109*' *- 

ill  are  wanting  in  A;  m1  has  them  as  well  as  B. 

a In  iii.  39 : adesad  daivatam  jneyam  . . . na  scikyam  lingato  . . jnatum.  b That 
is,  by  Saunaka,  the  reputed  author  of  the  present  work.  This  way  of  referring  to  the 
author  of  the  previous  passage  as  different  from  that  of  the  present  one,  certainly  gives 
the  latter  the  appearance  of  being  a later  addition. 

B 110.  cannot  be  known  from  its  characteristic  mark  ( lihga ) : 
yet  in  some  places  ( kvacit ) it  (the  deity)  is  stated a : (thus)  in 
‘Thou,  O Agni’  ( tvam  ague:  i.  45.  1)  the  Adityas,  Vasus,  Rudras 
are  praised  at  the  same  time  b (with  Agni). 

fkb,  ^ r. 

a This  seems  to  mean,  that  even  though  there  may  be  no  authority  for  it,  a state- 
ment as  to  the  deity  is  occasionally  made  in  this  work  from  the  occurrence  of  the  name 
( lihgdt ).  b These  names  all  occur  in  i.  45.  1 ; but  the  SarvanukramanI  says  nothing 
about  them. 

B 111.  (Then  come)  three  (stanzas)  addressed  to  Soma  (i.  43.  7-9). 
‘O  Agni’  ( agne : i.  44.  1)  are  two  (hymns)  addressed  to  Agni  (44, 
45).  With  a Pragatha  couplet a the  Asvins  are  (here)b  praised 
with  Dawn  who  bears  her  characteristic  mark  ( linga-bhdj ) c. 
‘ Here  is  Soma,  0 bounteous  ones  ’ (ay am  somah  sudanavah  : i.  45. 
10ed)  d 

fTT^r:  bm1,  fircr:  *ffrcfr  fk,  3^:  srteft  r.  The  SarvanukramanI  has  a*: 

but  rpTl,  being  in  accordance  with  its  phraseology,  would  naturally  have  been 
substituted  for  t?re[:. — ^ b,  r,  ^ ^ m1fk. — r, 

f^ft  b,  TTRITfafa  % f^^ft  ^Cft  fk,  ITRTOTf?l%  ^ m1. — 

m1  fkr,  f^TT^  b. 

a That  is,  a couplet  consisting  of  a brhatl  and  a satobrhatl.  b That  is,  in 

i.  44.  1,  2 ; cp.  SarvanukramanI : adyo  dvrco  ’svy-usasam  ca.  0 That  is,  6be  is  men- 
tioned by  name  (as  well  as  the  Asvins  and  Agni).  d As  his  pratlka  seems  to  be 

necessary,  and  looks  as  if  it  had  been  known  to  the  author  of  the  SarvanukramanI 

(see  critical  note  on  tisrah  and  note  b),  the  sloka  is  probably  genuine. 

112.  is  a hemistich  which  has  the  gods  for  its  deities a.  The 
two  following  (hymns,  beginning)  ‘She  here’  (eso  : i.  46.  1)  are 
addressed  to  the  Asvins  (46,  47). 


— iii.  1 14  TRANSLATION  AND  NOTES  [-RV.i.51 


111] 

B Yaska  h thinks  the  Sun  ( aditya ) is  praised  at  the  same  time  in 
(the  stanza)  ‘With  oblation’  ( havisd : i.  46.  4). 

Ii2e<*  is  wanting  in  A and  m1. — r,  <4 1 b,  ^TT  fk. — The  end  of  the  varga 

is  here  marked  by  ^ in  bfk,  after  the  next  line  (1136}  in  m1,  not  at  all  in  hd. 

a Cp.  Sayana,  Introduction  to  i.  45:  ayam  soma  ity  ardharco  devadevatyah ; Sar- 
vanukramanl:  ardharco  ’ ntyo  daivah.  b In  Nirukta  v.  24,  where  ddityah  occurs  in 

the  explanation  of  RV.  i.  46.  4. 


23.  RV.  i.  48-60.  Story  of  Savya.  The  S'atarcins. 

113.  ‘Together  with’  (saha  : i.  48.  1)  are  two  (hymns)  ad- 
dressed to  Dawn  (48,  49)  ; then  ‘ Upward  him  ’ (ud  u tyam  : i.  50) 
is  addressed  to  Surya  : (in)  ‘ Wherewith  ’ (yena : i.  50.  6)  Varunaa 
connected  with  Heaven  ( clyubhakti ) is  praised  ; the  last  triplet 
(50.  1 1— 1 3)  is  destructive  of  disease  (i'ogaghn a)b. 

hdm\  bfkr. — bfk,  R^pT^hmL. 

a There  is  no  statement  in  the  SarvanukramanI  about  the  deity  of  this  stanza ; cp. 
Sayana  on  i.  50.  6.  b Cp.  SarvanukramanI : antyas  trco  rogaghna  upanisat. 


114.  With  the  first  two  (stanzas)  in  the  last  triplet  (beginning) 
‘Rising’  ( udyan  : i.  50.  11,  12)  there  is  driving  away  of  disease a, 
while  in  a hemistich  b (of  the  last  stanza)  there  is  hostility  to  foes  c. 

Among  the  Satarcins  is  Savya d who  is  a form  of  Indra 
( aindra ). 

b.  ■OiiwsRr  r3,  m1,  f, 

r. — r,  hnfibfk,  g)  r5.— 

TO  hdr,  ^ TO  m\  r5,  TO  b,  ?;TO  f,  TO  k. 


a Cp.  Sayana’s  introduction  to  the  triplet  i.  50.  11-13,  where  he  quotes  the  following 
s'loka  from  Saunaka: 

to;:  vrewnpr:  i 


b The  second  hemistich  according  to  Rgvidhana  i.  19. 4 : uttamas  tasya  cardharco  dvisaddvesa 
iti  smrtah ; several  MSS.  of  the  SarvanukramanI  add  antyo  ’ rdharcah  satrughnas  ca. 
0 The  BD.  takes  no  notice  of  the  khila  which  comes  after  RY.  i.  50,  and  is  printed  by 
Aufrecht  and  Max  Muller.  It  is  the  first  in  the  Kashmir  collection,  but  the  first  pada 
there  is  different : sam  ait  tisyordhvamahasa  {adit  yen  a sahiyasa  &c.).  d Savya  being 
the  seer  of  the  group  of  seven  hymns  i.  51-57  (see  ArsanukramanI  i.  13),  these  seven  hymns 
are  now  alluded  to  here  in  this  way  only.  The  allusion  to  the  deity  of  these  hymns  is 
still  more  remote  in  Savya’s  attribute  aindra. 


RV.  i.  51—]  BRHADDEVATA  iii.  115 — [112 

115.  Of  the  sage  Angiras  who  wished  for  a son  like  Indra, 
the  Bolt-bearer  himself  became  the  son  a,  having  assumed  the  form 
of  Savya  in  consequence  of  the  seer’s  asceticism. 

hm1,  ^rft  b,  TWt  fk,  r. — hm1,  r,  ^ fk, 

^ b— A,  r,  fk. 

a Cp.  Sarvanukramani : ahgird  indratulyarn  put  ram  ichann  abhyadhydyat : savya  itindra 
evasya  putro  'jay  at  a. 

116.  Now  the  seers  in  the  first  book  are  to  be  known  as 
^atarcins  ; in  the  last,  as  seers  of  short  hymns  and  of  long  hymns  ; 
in  the  middle  ones,  as  middlemen  ( madhyama ) a. 

iqaiT  hrbfk,  Sarvanukramani,  m1,  Arsanukramani, 

Sarvanukramani,  v.  r.  — ^ hr,  Sarvanukramani,  b,  ^ fk. — *n*mT:  hmhbfk, 

Arsanukramani,  Sarvanukramani,  AGS.  iii.  4.  2 *nw*rr:  . . . 

fffiT  ^TfTpiT:). 

a Cp.  Sarvanukramani,  Introduction  ii.  2 (lift fa *t  *~ 

farr  *rramr:)  { Arsanukramani  i.  2;  ii.  r ; x.  1:  cp.  BD.,  vol.  i,  p.  146;  see 

Roth,  Zur  Litteratur,  p.  26. 

117.  ‘Now  indeed’  (nil  cit : i.  58),  containing  nine  stanzas,  is 
addressed  to  data vedas  ; while  the  hymn  which  (begins)  ‘ Branches  ’ 
( vayah : i.  59)  is  addressed  to  Vaisvanara  ; the  following  one, 
‘Bearer’  (yahnim : i.  60),  is  addressed  to  Agni. 

^ to  hdm1r,  ^ g b,  *T  g f,  *T  fSfSJ  «T  k. — 

fkr2r5r7,  7J  cfcTt  Tr^J^r. — 117®^  and  1 1 8“ are  wanting  in  hd. — The  end  of  the 

varga  is  here  marked  by  in  bfk,  after  the  next  line  in  m1. 

24.  RV.  i.  61-73.  Eleven  Khilas.  RV.  i.  74-89. 

118.  Then  (come)  three  (61-63),  ‘To  him’  (asmai : i.  61),  ad- 
dressed to  Indra  ; ‘For  the  manly  host  ’ ( vrsne  sardliaya  : i.  64)  is 
addressed  to  the  Maruts  ; ‘With  a cow’  (pafoa  : i.  65)  is  (the 
first  of)  nine  hymns  (65-73)  addressed  to  Agni ; ‘ Ever  indeed 
of  you  ’ ( Sasvad  dhi  vam) 

rtfTWtft!  mV  TtfUT  b,  fk.  — TTZfS 

^TfirFrr  hm’r,  g f,  g bk,  g rV. 


113]  — in.  121  TRANSLATION  AND  NOTES  [-RV.  i.  85 


119.  are  ten  addressed  to  the  ASvins a;  (the  hymn)  ‘These* 
(imdni : viii.  59) b is  (in)  praise  of  Indra-Varuna.  But  whatever 
(other  deities)  belong  to  the  Sauparna  hymns0  are  praised  inci- 
dentally ( nipdtastutisu ). 

rfk,  T fg '^1  Ml fit0  hd,  ^THtg^I^Tfitfit0  m1, 

^grfg^TTfitMTffi  b. — n ^ffi;  bd, 

ferffi:  m1,  rTf^«j^iqtvm  fkb  (cp.  SarvanukramanT  on  viii.  59:  Tt^iq^UJH). 

Instead  of  this  line  r5r7  read: 


vHf  *T  I 

— hbfk,  in1. — *17:  3iTfg^hr3bfr5r7,  k,  r.- — 

ffiKTrT0  hr,  ffiUTTTT  b,  fWTrTT  k,  ffitHcn:  fr6r7. 


a Here  we  have  a collection  of  eleven  Ivhila  hymns,  ten  addressed  to  the  Asrvins, 
and  one  to  Indra-Yaruna.  The  text  of  the  former  is  known  in  one  MS.  only,  but  the 
latter  is  identical  with  the  eleventh  Valakhilya  hymn  of  the  RV.  (viii.  59),  the  seer  of  which, 
according  to  the  SarvanukramanT,  is  Suparna  and  the  deity  Indra-Varuna.  This  collection 
is  spoken  of  in  the  Rgvidhiina  i.  20. 3 as  ‘ the  eleven  purifying  Sauparna  hymns  ’ ( sauparndni 
pavitrani  suktany  ekadasa).  Of  the  ten  As  vin  hymns  we  know  only  the  pratlkas  of  two,  viz. 
fasvad  dhi  vdm  (the  first)  and  of  one  of  the  others,  pra  dhara  yantu  madhuno  ghrtasya  (AGS. 
iii.  12.  14  and  Sayana  on  AB.  viii.  10.  4) ; cp.  Meyer,  Rgvidhana,  p.  xxiv.  In  the  Kashmir 
MS.,  the  first  has  fourteen  stanzas,  the  first  line  being  sasvan  nasatya  yuvoyor  mahitvam. 
The  second  has  seven  stanzas,  and  begins  with  the  line  pra  dharayantu  madhuno  ghrtasya. 
b The  eleventh  hymn  of  the  collection  (imdni),  addressed  to  Indra-Varuna  (referred  to  as 
sauparna  in  AB.  vi.  25.  7),  is  passed  over  below,  vi.  86  (see  note  on  that  passage).  Cp.  on 
the  sauparna  khilas,  Oldenberg,  Prolegomena,  p.  508.  0 I supply  devatah  here,  and 

take  the  meaning  to  be:  whatever  deities,  except  the  Asvins  and  Indra-Varuna,  are 
mentioned  in  these  eleven  Sauparna  hymns  are  only  incidental  (nipatini,  not  suktabhaj  or 
rgbhdj).  Sauparneya  seems  to  be  a derivative  of  sauparna. 


120.  The  following  six  hymns  (74-79),  ‘Going  forth  * ( upapra - 
yantah : i.  74.  1),  are  addressed  to  Agni ; but  the  triplet  ‘ With 
golden  locks,  of  air’  ( Jiiranyakeso  rajasah  : i.  79.  1-3)  is  (addressed) 
to  the  middle  Agni. 

fSiTffi  r,  ^WRTT0  hm1  b,  ^ffTRTHT0  fk. 

121.  Now  ‘ Thus  ’ (itthd  : i.  80.  1)  are  five  (80-84)  addressed  to 
Indra  ; in  the  (stanza)  ‘ Whatever  ’ ( yam  : i.  80.  1 6)  Dadhyanc, 
Manu,  and  Atharvan  are  incidentally  mentioned a.  Then  ‘ They 
who  forth  ’ ( pra  ye:  i.  85.  1)  are  addressed  to  the  Maruts, 

11.  Q 


RV.i.  85-] 


BRHADDEVATA  iii.  122 — [114 

lid,  b,  fkr2r5r7,  r. — f^PTTfTRT:  bfkr,  OPTTfTR: 

hm1. — IT  % rffi:  hrf,  IT  %tR:  k,  IR  cTri:  b,  1RSR:  m1. 

a This  follows  Nirukta  xii.  33,  34  (on  i.  80.  16) : dadhyah  . . atharva  . . manuh  . . 
tesarn  nipato  bhavaty  aindryam  rci. 

122.  being  four  (85-88).  ‘To  us’  (d  nah : i.  89.  1)  are  two 
(hymns)  to  the  All-gods  (89,  90) ; two  a (stanzas  here)  are  regarded 
as  (in)  praise  of  the  gods  (in  general),  both  ‘ To  us,  the  auspicious  ’ 
( a no  bhadrah:  i.  89.  1),  ‘Of  the  gods’  ( devanam : i.  89.  2),  and 
again  ‘ What  is  auspicious  ’ ( bhadram  : i.  89.  8)  up  to  (ydvat)  ‘ A 
hundred  ’ ( satam  : i.  89.  9) b. 

*Tt  hbr,  WRfofl  fkr2.— hm’,4^  r,  k,%^%  fb, 

TfTT  fW  dr4!8!2.  — 1 ^cfRT  hd,  *|  ^TRf  ^fTTRrTT  r,  ^ (\  fk)  ^RT 

^fTT^rT.  bfk,  ^fTT^rT^T  dr4!6!2,  \ ^jfTT  m1.  — ^ r,  ^ 

hm1fk,  ^ b. — *TR^rT  r,  ^TR^TT  hfk,  b. — I2  2e<i  and  123°^  are  omitted  in 

r1!4!8. — The  end  of  the  varga  is  here  marked  by  ^8  in  hbfk,  but  in  m1  after  1236. 

a I supply  rcau  here,  and  take  punak  to  indicate  a repetition  of  dve  (rcau).  b There 
is  no  reference  to  these  four  stanzas  in  the  Sarvanukramanl. 


25.  RV.  i.  90-93.  Order  of  hymn-groups  in  Mandala  i.  74-164. 

123.  In  the  triplet  ‘The  winds  waft  mead’  ( madhu  vatah  : 
i.  90.  6)  the  supreme  ( paramo. ) mead  is  also  ( cipi ) a desired  ; but  in 
the  (stanza)  ‘ Aditi  is  Heaven’  ( aditir  dyauh : i.  89.  10)  the 
majesty  of  Aditi  is  told. 

br,  rpfr  fk,  TR^hm1. — TTWft^  r,  f k,  b, 

hdm1. — After  123°^  r adds  the  following  line  (omitted  in  Am1  bfk): 

ITRsmT  if  *T  I 

— ^RT°  hm1!,  hr2 r5d,  fk. 

a That  is,  while  the  triplet  is  addressed  to  the  All-gods,  the  heavenly  mead  (madhu, 
which  word  occurs  in  every  stanza  of  the  triplet)  is  prayed  for. 

124.  ‘Thou,  Soma’  (tvam  soma : i.  91)  is  addressed  to  Soma; 
‘ These  Dawns ’ (etd  u tydh : i.  92)  is  addressed  to  Dawn;  the  triplet 
‘0  Alvins’  (a£vind  : i.  92.  16-18),  to  the  Asvins.  ‘ Agni  and  Soma’ 
(agnisomau  : i.  93)  is  (in)  praise  of  Agni  associated  with  Soma. 


115] 


iii.  127  TRANSLATION  AND  NOTES  [-RV.  i.  94 


b,  hm1  r,  fkr2,  r1  r4  r6.  — ^T^T°  hdm\ 

^ r,  ^ *fr*rgro  fk,  ^ b. 

125.  After  Gotama  (74-93)  the  son  of  U6ij  (Kakslvat  comes: 
116-126);  after  the  seer  Paruchepa  (12  7-1 39)  follows  Kutsa 
(94-115);  after  Kutsa,  Dirghatamas*1  (140-164):  always  ( sasvat ) 
these  twob  (sets  respectively) ; in  this  order  ( cvam ) is  read  (the 
text  of  the  Rg-veda). 

jfrrmTf  hdr,  m1  bfk,  Anuvakanukramanl. — Iu  dr4!6,  125“^  reads  as 

follows : 

*TRT  ^ W 1 

— dr4!6,  r6r7, 

%WT^'dl^VhRj  b,  f,  WZWVFrnT^  k. — The  end  of 

the  varga  is  here  marked  by  in  hndbfk. 

a That  is,  while  the  order  of  the  Sakalas  is  Gotama,  Kutsa,  Kakslvat,  Paruchepa, 
Dlrghatamas,  that  laid  down  in  the  BD.  is  Gotama,  Kakslvat,  Paruchepa,  Kutsa,  Dlr- 
ghatamas:  thus  Kutsa  instead  of  coming  second  comes  fourth.  This  is  the  order  of  the 
Baskalas,  as  shown  by  the  form  in  which  this  sloka  appears  in  the  Anuvakanukramanl  (see 
BD.,  vol.  i,  p.  146):  kutsad  dirghatama  ity  esa  <«  baskalakah  kramah.  See  Kuhn,  in  Indische 
Studien,  i,  p.  115,  and  Oldenberg,  Prolegomena,  p.  496.  h Owing  to  the  dual  neuter 
I supply  sukte,  that  is,  rsisukte  (collections  by  one  seer;  cp.  i.  14):  the  collections  of 
each  of  these  five  seers  should  be  coupled  successively  in  this  order  in  reading  the 
Rg-veda. 


26.  RV.  i.  94-111.  Seers  of  hymns  with  refrains.  Khilas  of  Kasyapa. 

126.  Kutsa,  son  of  Angiras,  saw  ‘This’  (imam:  i.  94):  he 
uttered  (this  hymn)  containing  sixteen  stanzas  (and)  addressed  to 
Jatavedas  a. 

A Three  verses  (8a6c)  of  the  stanza  ‘Foremost,  0 Gods ’ (purvo 
devah : i.  94.  8)  have  the  gods  as  their  deities ; then  half  of  the 
last  (stanza : i.  94.  1 6) 

hudr,  WTdq^i  bfkr'V. — hdm1,  r,  f, 

4 +fb. — I26cd  is  found  in  hm1!,  but  is  omitted  in  bfkr6r‘. 
a The  second  pada  of  126  has  one  syllable  too  many. 

A 127.  either  belongs  to  the  same  deity  (i.e.  Agni)  as  the 
(whole)  hymn  which  precedes  it  (tatpurva),  or  it  is  (addressed)  to 


RV.  i.  94-]  BBHADDEVATA  iii.  128 — [116 

the  six  deities,  Mitra  and  the  rest,  who  are  here  referred  to  ( pra - 
Jcrta)  a. 

The  last  hemistich  (i.  94.  i6cd)  is  (addressed)  optionally  ( va ) to 
the  six  (deities)  praised,  whereas  in  ‘Foremost’  ( purvah  : i.  94.  8) 
the  gods  (in  general)  are  praised  with  three  verses. 

fTrq^Tfi  hd,  m1^ — TR  hmh,  dr4,  ^rTTWt  r6. — g TT  W 

rr'r7,  m{|f  b (one  syllable  short),  hm1rf  (two  syllables  short). — ijfJT:  f k, 

*IT^**J  *sjf*T  b,  hm’r. — I2’]ah  in  hmTr  (wanting  in  bfkr6r7).  In  r5r7, 

the  four  padas  of  the  tristubh  stanza  1 26° 6 and  I2jcd  have  been  turned  into  four  anustubh 
lines  as  follows : 

u*  fw  witter:  1 

*Njcrr:  ii 

rim  ^im^  1 

g m wi  ^rt  mu:  n 

These  MSS.  also  insert  125*^  between  the  first  and  second  of  the  above  lines. 

a There  can  be  no  doubt  that  I26cd  and  i2*ja^  are  a later  addition  of  the  A MSS., 
since  they  merely  amplify  I2t]ed  which  A has  in  common  with  B;  they  also  give  the 
varga  six  s;lokas  instead  of  the  normal  five. 

128.  aIn  Bharadvaja,  Grtsamada,Vasisthab,  Nodhas c,  Agastyad, 
Yimadae,  Nabhakaf,  Kutsas  there  are  no  similar  ( samanadhar - 
minah ) refrains  in  (hymns)  addressed  to  many  divinities,  also  (not) 
in  those  addressed  to  two  gods. 

hmVr4rc,  bfkr.  — hm1,  dbr,  f.— 

hbfk,  m1. — ^Rrnraf^ir:  hm1r3bfkr2r6r7,  r. 

a In  connexion  with  the  last  hemistich  (the  refrain  of  i.  94-96,  98)  of  Ivutsa’s  hymn 
(i.  94)  mentioned  in  the  preceding  sloka,  the  author  now  goes  on  to  enumerate  eight  seers 
whose  hymns  are  characterized  by  refrains.  The  meaning  soems  to  be,  that  no  refrain 
of  a similar  character  to  this  one  of  Kutsa’s  (that  is,  a refrain  containing  the  names  of 
several  deities)  occurs  in  any  of  the  hymns  of  these  seers  addressed  to  many  deities  or 
two  deities.  None  of  the  refrains  of  these  seers  (except  Kutsa’s)  appear  to  have  this 
character,  even  in  hymns  addressed  to  a single  deity ; but  this  point  would  have  to  be 
more  closely  examined.  11  The  first  three  names  are  those  of  seers  of  whole  Mandalas, 
in  which  refrains  are  frequent.  0 Seer  of  i.  58-64  : 58,  60-64  end  with  the  same  refrain. 
d Seer  of  i.  166-168  which  end  with  the  same  refrain.  0 Seer  of  x.  21  and  24:  all 
the  stanzas  of  the  former  and  half  of  those  of  the  latter  contain  the  refrain  vi  vo  made  . . . 
vivaksase.  { Seer  of  viii.  39-41,  through  the  whole  of  which  runs  the  refrain  nabhantam 


117]  — iii.  130  TRANSLATION  AND  NOTES  [-RV.i.  100 

anyake  same.  The  name,  properly  spelt  Nabhaka  (above,  iii.  56;  Arsilnukramanl  viii.  10; 
Sarvanukramani),  has  the  first  syllable  shortened  owing  to  the  metre.  8 Seer  of 

i.  94-98,  all  of  which  end  with  the  same  refrain  except  97,  which  has  a refrain  of  its  own 
running  through  tho  whole  hymn. 

129.  ‘Two  unlike’  ( dve  virupe:  i.  95)  is  a hymn  to  Agni 
Ausasa,  ‘ He  in  the  ancient  way  ’ (set  pratnatha  : i.  96)  is  to  Agni 
Dravinodas,  ‘ Of  Vaisvanara’  (vaih'dnarasya : i.  98)  is  addressed 
to  Vaisvanara ; but  the  one  before  this  (i.  97)  is  to  Agni  &ucia. 

hd,  bfk,  m1. — lim’r, 

^ E ^ fk.— rfk,  % hdr3,  omitted 

in  b. — r has  after  hO^H- — I29c<i  is  omitted  in  r’rb6. 

a Cp.  Sayana,  introduction  to  RV.  i.  97. — The  first  two  padas  of  this  stanza  have 
twelve  syllables  endiug  iambically ; the  fourth,  though  having  eleven  syllables,  ends  iambi- 
cally  also. 


B 130.  Some  say  that  the  thousand  hymns  addressed  to  Jata- 
vedas  (which  come)  before  (the  hymn)  addressed  to  Indra  (i.  100) 
have  Kasyapa  as  their  seera:  the  first  hymn  of  these  is  ‘For 
Jatavedas  ’ (jatavedase  : i.  99).  Sakapuni  thinks  that  they  increase 
by  oneb  (in  the  number  of  their  stanzas)0. 


ndbr,  fk.— r, 

k,  b. — mb  (Sarvanukramani),  b, 

fk. — 130  is  omitted  in  A.  After  130  Mitra  adds  from  one  (r6)  or  two  (r5r7)  of  his  MSS. 
three  lines  not  found  in  A or  bfkr2: 


sprRTT  ^ ^TRTf^j  | 


a The  text  of  the  Sarvanukramani  on  RV.  i.  99  is  clearly  based  on  this  stanza,  which 
must  therefore  be  original.  Cp.  vol.  i,  Appendix  vi,  p.  148.  b With  the  three  interpolated 
lines  in  R cp.  the  s'lokas  in  Sadgurusisya  on  Sarvanukramani  i.  99,  where  the  total  number 
of  the  stanzas  (calculated  as  an  arithmetical  progression)  contained  in  the  1000  hymns 
attributed  to  Kasyapa  is  stated  to  be  500,  500  less  one  (i.  e.  subtracting  one  for  the  first, 
RV.  i.  99,  which  is  not  a khila):  cp.  my  explanatory  note,  Sarvanukramani,  p.  159.  When 
Sadgurusisya  states  that  ‘ Saunaka  himself  has  referred  to  these  khilas  in  indexing  the 
seer’  ( rsyanukramane ) the  allusion  must  be  to  the  above  passage  of  the  BD.,  as  the  Arsanu- 
kramanl  makes  no  mention  of  them.  c Padas  acd,  though  ending  like  tristubhs, 

have  twelve  syllables. 


RV.  i.  100-] 


BRHADDE V ATA  iii.  131 — 


[118 

131.  ‘The  mighty  one  who’  ( sa  yo  vrsa:  i.  100)  is  (the  first 
of)  five  (hymns)  addressed  to  Indra  (ioo-ic>4)a;  there  are  (then) 
three  (105-107)  addressed  to  the  All-gods,  (beginning)  ‘ The  Moon  ’ 
(candramas  : i.  105.  1).  ‘ That  which,  O Indra-Agni’  (ya  indragnl : 
i.  108)  is  (the  first  of)  two  addressed  to  Indra-Agni  (108,  109); 
the  two  following  (no,  iii)  ‘I  wrought’  ( tatam : i.  no.  1)  are 
addressed  to  the  Kbhus. 

The  end  of  the  varga  is  here  marked  by  in  hm1bfk. 

a The  SarvanukramanI  states  RV.  i.  ioi.  I to  be  garbhasraviny  upanisat,  and  in 
Rgvidhana  i.  23.  3 it  is  described  as  garbhapramocam. 

27.  RV.  i.  105:  Story  of  Trita. 

132.  The  cruel  sons  of  the  she-wolf  (saldvrh) a having  cast 
Trita,  who  was  following  the  cows,  into  a well b,  carried  off  all  the 
cows  from  thence0. 

*TRTf^°  r,  Tfr^TT0  hmW,  WT°  b,  f^SoT0  f (cp.  RV. 
hm'r,  rn:  Br3.— r,  IRtU0  hd,  T&\°  m\  TRR  bfk,  IRPq0  r5r7. 

a Cp.  RV.  i.  105.  18  : aruno  ma  sakrd  vrkah  patha  yantarn  dadarfa  hi.  b Cp. 

RV.  i.  105.  17  : tritah  kupe  ’vahitah.  0 On  the  story  of  Trita  in  the  well  cp.  Geldner, 
Vedische  Studien,  iii.  170  ff. 

133.  He,  the  best  knower  of  formulas  among  all  knowers  of 
such,  pressed  Soma  there  and  summoned  all  the  gods  : Brhaspati 
heard  that  (call) a. 

sr  Rfa  hmb,  7R  bfkrV.— ^RTf^d,  ^rRTf*R.r, 

RRf^b,  ’ETR^ndfk,  TR^Rh. 

a The  words  tac  chusrava  brhaspatih  occur  in  RV.  i.  105.  17. 

B 134.  Now  on  seeing  them  coming,  he  reproached  (them), 
saying,  ‘ Where,  indeed,  abides,  the  all-seeing  power  (sarvadrJctva) 
of  this  Varuna  and  of  Aryaman  \ 

cTRr,  *T  fTT  b,  rTT  fk,  "3TRrTT*R  cTRm1. — 

m\  rRR  b,  fTcRj  r,  r^C  fk.  — m\  *3^  fb,  k, 

r.— W m1  fk,  sfi  b,  ^ r. — r,  b,  f,  $q- 

m1. — 134,  135  wanting  in  A. 


119]  — iii.  139  TRANSLATION  AND  NOTES  [-RV.i.  115 

B 135.  ‘My  limbs  were  wounded  by  the  bricks  of  the  well. 
Having  seen  all  (the  gods)  I praise  (them),  even  though  not  one  (of 
them)  sees  (me).’ 

fi^rrfoT  r,  Ivsrrfa  mRk,  ^ fuTTfRT  b.  — r, 

i>,  fk,  m1. — 

nfir,  R^TRf  bf,  R#5Tf  k. — «T  bfkr,  R m1. 

136.  The  three  troops a of  the  All-gods,  urged  on  by  Brhaspati, 
went  to  that  sacrifice  of  Trita  and  took  shares  of  it  together. 

fa^^rwraVbr, °^rr  wra^hfk— kdm1, ?r^i  r, -rhi- 

bfkr2r’r7. — The  end  of  the  varga  is  here  marked  by  in  hfk,  not  in  hdm1. 

a As  belonging  to  the  three  spheres  of  heaven,  air,  and  earth;  cp.  my  ‘Vedic 
Mythology,’  p.  19. 

28.  Deities  of  RV.  i.  112-121. 

137.  As  a seer  Brhaspati  declared  the  knowledge  and  discern- 
ment of  Trita  here  displayed  ( etat ) with  the  last  triplet  (i.  105. 
i6-i8)a  of  the  hymn  (beginning)  ‘That’  ( asau  : i.  105.  16). 

^tyfaf^rl^rir^kmV  rVr®,  ^^f^rf^cTrf.  f. 

rTRlff  b. — hnfibfk,  F'r. 

a It  is  important  to  note  that  this  statement  ignores  the  existence  of  RV.  i.  105.  19, 
which,  according  to  Grassman,  RV.  Translation,  vol.  ii,  p.  446,  is  an  interpolation.  The 
first  pada  of  this  stanza  is,  however,  quoted  by  Yaska,  Nirukta  v.  11,  to  illustrate  the 
word  angusa. 

138.  (The  verse)  ‘I  praise’  (lie:  i.  112.  i")  is  to  Heaven  and 
Earth,  the  next  verse  (i6)  is  addressed  to  Agni ; the  remainder  of 
the  hymn  (112.  icd-2  5)  should  be  (regarded  as)  addressed  to  the 
Asvinsa.  ‘This’  ( idam : i.  113)  is  (in)  praise  of  Night  and  Dawn. 

°Tjfwty  brV,  o^fwn:  fk,  °gtwr\hdm1r. — °%f?T  r,  b, 

r5 r7,  °35c*n^rr^i:  hdm1,  fk. — nfir,  fk,  OR 

h,  TTfWI%  b. 

a Cp.  the  quotation  in  Sadgurus'isya  (p.  93)  from  the  DevatanukramanI : lie  dyava- 
prthivyor  adyah  padah  paro  ’gnaya  asvinam  tac  ca  suktam. 

139.  ‘These’  ( imah : i.  114)  is  addressed  to  Rudra  ; the  next, 
‘The  brilliant’  ( citram : i.  1 1 5 ),  is  addressed  to  the  Sun.  Then 


RV.  i.  1 1 6-] 


BKHADDEVATA  iii.  140— 


[120 


(come)  five  (i.  116-120)  addressed  to  the  Alvins  (beginning)  ‘For 
the  Nasatyas’  (nasatyabhyam : i.  116.  1) : the  last  (stanza)  in  the 
last  (hymn  : i.  1 20.  1 2)  is  destructive  of  evil  dreams. 

T?t  hm'r'r’r6,  rTcf:  bfkr. — WT  Am1,  ^ ^ 

fk,  b.  The  reading  of  A is  supported  by  the  Sarvanukiamanl : antya  duk- 

svapnanasini ; cp.  also  Rgvidhana  i.  25. 1 ; Sayana  on  i.  120.  12  ; Pischel,  Vedische  Studien, 

i,  p.  i. — ‘’•rrfipft  Ak,  oirm^tfb. 

140.  ‘When?’  (had : i.  121)  is  addressed  to  Indra,  and 

‘Forth’  ( pra : i.  122)  is  addressed  to  the  All-gods.  The  two 
(123,  124)  next  (beginning)  ‘Broad’  ( prthuh : i.  123.  1)  are 
addressed  to  Dawn  ( ausase ).  In  ‘ At  morn  ’ ( pratah : i.  125)  the 

seer  lauds  the  gift  of  Bhavya  a. 

hdm1,  r,  b, 

wtwt  fk. — ^T*T  ^ hmb,  rj  bfkr5n. 

a 1 40^-250  are  quoted  in  the  NItimafijarl  on  RV.  i.  126.  7.  The  following  story 
is  told  to  show  under  what  circumstances  RV.  i.  125  and  126  were  revealed  to  Kaksivat. 
The  name  Bhavya,  which  occurs  in  RV.  i.  126.  1,  is  here  meant  as  an  equivalent  of 
Bhavayavya,  by  which  it  is  explained  in  Nirukta  ix.  10. 

141.  ‘When,  indeed?’  ( kad  itthd  : i.  121),  a hymn  of  Kaksivat 
which  is  traditionally  held  to  be  addressed  to  Indra,  is  indicated  as 
indirectly  addressed  (parolcsa ) to  the  All-gods  in  the  Svarasamans  a. 

^rrftari  hdm1,  ^f^lfrT  rWr6,  ^rpffar T b, 

fk,  r. — I4ie<i  and  142“^  omitted  in  fk ; 141 

omitted  in  n.  hdr,  br6. — The  end  of  the  varga  is  here  marked  by  ^ in 

hdndb,  but  after  141*  in  fk. 

a It  is  mentioned  as  paroksavaisvadeva  in  the  Kausitaki  Brahmana  xxiv.  9 (one  of 
the  sections  on  the  Svarasamans) ; cp.  below,  v.  44,  45. 

29.  Story  of  Kaksivat  and  Svanaya. 

142.  Having  acquired  knowledge  from  his  spiritual  teachera 
(and)  going  home,  as  we  are  told  (liila),  Kaksivat  fatigued  on  the 
way  fell  asleep  within  the  forest. 

hdbr,  n. — f^T  hdm1,  Ttfa  b r. — 142-153  wanting  in  r'rb0 

(142^  and  153  both  end  with  the  word  favT). 

a That  is,  having  completed  his  apprenticeship  in  Vodic  study. 


121]  — iii.  147  TRANSLATION  AND  NOTES  [-RY.  i.  125 

143.  Him  a king,  Svanaya  by  name,  the  son  of  Bhavayavya, 
saw  as  he  went  along  to  amuse  himself,  accompanied  by  his 
retinue,  his  wife,  and  his  domestic  priest. 

arTTCaiqiifl  h m1  r n (d),  W[A b,  f k rs n (ab).  The  reading0*^ 

is  supported  by  Siiyana  (on  RV.  i.  125.  1,  where  the  story  of  Kaksivat  is  told),  who  calls 
Svanaya  tpi:  I . — The  unanimity  of  the  MSS.  in  writing  has  caused 

a lapse  from  consistency,  which  requires  Gaol'S  in  the  text. 

144.  Then  on  seeing  him  endowed  with  beauty  (and)  resembling 
the  son  of  a god,  he  thought  of  bestowing  his  daughter  (on  him), 
if  there  were  no  objection  on  the  score  of  caste  and  family. 

hdfr, k,  b,  '?TTt?T  n.— »3fr^TlrfrVrT:  h db f k r,  n. 

145.  Then  after  wakening  him  he  inquired  as  to  his  caste, 
family,  and  so  forth.  The  youth  replied  to  him  saying,  ‘ 0 king, 
I am  of  the  race  of  Angiras  ; 

<TcR  hdm1,  rT^T  bfkr,  7TVTT  n. — 145^  and  146^  are  omitted  in  r5. 

146.  ‘I  am  a son  of  the  seer  Dlrghatamas,  son  of  Ucathya, 
O king.’  Thereupon  he  (Svanaya)  gave  him  ten  maidens  decked 
with  ornaments  a, 

W bfkr6n,  q&U  hdmL.  — b,  ^ST  HTTf^fWT:  n, 
mrf^fwrfk,^  r6,  — The  reading 

is  preferable,  as  apparently  based  on  the  words  q^^wTl  (interpreted  as 

ten  chariots  with  maidens  ’)  in  RV.  i.  126.  3,  and  because  the  reading  in  the  next  line 
(common  to  A and  B)  4^ |<4.  implies  a previous  statement  of  number.  Svanaya 

intends  to  give  his  daughter  («fi»qi)  to  Kaksivat,  but  in  the  meantime  presents  him  with 
ten  maidens  along  with  the  chariots,  &c. — The  end  of  the  varga  is  here  marked  by  ^Q. 
in  bf,  not  in  hm1k. 

a Or,  according  to  A,  ‘(his)  daughter  decked  with  heavenly  ornaments’  (see  critical 
note). 

30.  Story  of  Kaksivat  and  Svanaya  (continued). 

147.  and  the  same  number  of  chariots,  strong-bodied  bay 
steeds  going  in  teams  of  four,  for  the  purpose  of  conveying  the 
maidens a,  money  and  (utensils  of)  inferior  metal b,  goats  and  sheep. 

h,  d,  TWfr  b,  r6n,  fk,  Tyrr- 

•i ^ l*V  T<  m1.  (The  word  occurring  in  RV.  i.  126.  3,  would  easily 

II.  R 


RY.  i.  126]  BKEADDEVATA  iii.  148 — [122 

be  corrupted : cp.  b.) — hdndr,  b,  %:  r5n,  %:  fk. 

(The  word  vidvahga  does  not  occur  in  RV.  i.  126.  3,  but  is  an  epithet  of  aha  in  RY.  i. 
118.  9.)  — hdm1fk,  'KHT^CEj  r,  bn,  \PT  fTO  r6.  (I  have  preferred 

V’FfTO  as  a dvandva  owing  to  the  following  and  because  this  reading  occurs 

in  B as  well  as  A.) 

a The  expression  vadhunam  vakanarthaya  was  doubtless  suggested  by  vadhumantah 
in  RV.  i.  12 6.  3.  Cp.  critical  note  on  hanyd  data  above,  146.  b A similar  distinction 
between  dhana  and  hupya  is  found  in  Manu  vii.  96.  There  is  no  reference  to  these,  nor 
to  sheep  and  goats,  in  the  text  of  the  hymn. 


148.  Further  he  gave  (him)  a hundred  necklets  and  a 
hundred  bulls.  This  is  told  in  the  next  hymn  with  (the 
stanza)  ‘A  hundred’  ( satam : i.  126.  2)  and  so  forth R. 


pHTWT  ^ hndr,  bfk,  TTrfWRT  r6n. — 

frft  r5n,  TTfTrT^T  b,  TJcf  cT^tR:  fk  — 


hdm1  r,  TJrHT- 
hm1  r, 

r5,  b,  fk,  n. The  line  148®^  occupies  this 

position  in  B and  n,  but  in  A and  m1  it  comes  after  150,  its  place  at  148®^  being  taken 
by  the  following  line  in  A and  m1: 

W TTfeV’  ^T:  I b hdm1,  wtgr. 


This  line  must  be  spurious,  as  it  repeats  the  sense  of  149®^,  which  is  common  to  A and 
B.  Its  inclusion  would,  moreover,  give  five  and  a half  slokas  to  the  varga  instead  of  five. 
The  line  148®^  is  more  appropriate  here,  as  it  interrupts  the  sense  after  150. 


a Having  thus  referred  to  RV.  i.  1 26. 2,  3 the  author,  in  the  following  s'loka,  enumerates 
the  gifts  over  again  in  close  adherence  to  the  wording  of  those  two  stanzas. 


149.  A hundred  horses,  a hundred  necklets,  ten  chariots 
with  maidens,  (steeds)  going  in  teams  of  four,  and  a thousand 
and  sixty  cowsa — 

W br,  *TcTRPT  hm’fk— ^TTTfWlbr6, 
hfr,  n. — 149,  150  omitted  in  d. 

a The  text  of  the  hymn  (i.  126.  2,  3)  has  nishciri  ckatam  ahan  . . vadhamanto  data  ratha- 
sah  . . . sastih  sahasram  . . gavyam. 


150.  Kaksivat,  who  obtained11  (all  this)  from  Svanaya  Bhava- 
yavya,  both  praised  (him)  after  receiving  (it)  and  recited  (the 
hymn)  ‘At  morn’  ( pratah : i.  125)  to  his  father. 


123]  — iii.  154  TRANSLATION  AND  NOTES  [RV.  i.  126 

TTTcT:  h ndrbfk,  ?!<T:  r6n. — The  end  of  tho  varga  is  hero  marked  by  $0  in  bfkm1, 
not  in  hd. 

“ The  accusatives  in  149  are  of  course  governed  by  this  verb. 

31.  Gifts  of  kings.  NaraiamsI  stanzas.  Opinions  regarding  i.  126.  6,  7. 

A 151.  Now  here  (in  125)  the  rewards  (of  liberality)  are  for 
the  most  part  set  forth  to  him.  The  father,  however,  saw  the 
second  (stanza),  which  begins  ‘ Possessed  of  many  kine  ’ {suguh : 
125.  2). 

The  three  slokas  151-153  are  found  in  hdPm1  only.  They  are  in  all  probability 
an  interpolation.  The  matter  is  superfluous  (nor  is  there  any  reference  to  it  in  tho 
Sarvanukramani),  and  tho  stylo  is  suspicious  (e.g.  ucyate ).  The  length  of  the  varga  is 
here  no  argument  in  favour  of  the  genuineness  of  tho  lines.  The  last  varga  of  two  other 
chapters  has  fewer  than  the  normal  number  of  slokas ; chapter  v having  three,  and  vi  only 
two.  These  three  slokas  appear,  however,  to  have  been  known  to  Sayana  ; for  in  his  comment 
on  i.  125.  1 he  remarks  that  Kaksivat  went  and  told  his  father  DIrghatamas  of  all  he  had 
received,  and,  on  i.  125.  2,  he  goes  on  to  say  that  in  this  stanza  Kakslvat’s  father,  being 
pleased  with  the  wealth  Kaksivat  had  brought,  blessed  the  king  abundantly. 

A 152.  The  revered  6aunaka  says  that  the  whole  (hymn)  is 
Kakslvat’s.  But  as  to  this  (stanza),  how  could  it,  according  to  the 
indications  (it  contains),  have  been  seen  by  DIrghatamas? 

m1,  hdr. 

A 153.  The  answer  is,  that  when  ‘At  morn’  ( pratah : i.  125.  1) 
had  been  uttered  (by  Kaksivat),  he  (DIrghatamas)  was  delighted 
by  the  gift  to  his  son,  and  then  uttered  a prayer  for  the  king  with 
(the  stanza)  ‘Possessed  of  many  kine’  {suguh:  i.  125.  2). 

TTTrTft^  m\  hdr. 

154.  The  stanzas  in  which  the  deeds  of  kings  and  their  gifts, 
great,  small,  and  middling,  are  told,  should  be  understood  to  be 
called  ‘ Laudations  of  Men  ’ {narasamsl)  a,  as  the  praise  of  kings 
(is  expressed)  by  them  in  the  ten  books  (of  the  Rg-veda)b. 

*nfH:  hm'r,  hndr,  TTWr  bkr5. — hdfr,  HcfolTct 

rV,  TnftaTctk,  «rr  inffar  b.— hdr,  m1, 

r5r7,  b,  fk. 


RY.  i.  126-] 


BRHADDEVATA  iii.  155 — 


[124 


a Otherwise  called  ‘ Praise  of  Gifts  ’ ( danastuti ) : on  the  relation  of  the  latter  to 
Narasamsi  stanzas  cp.  Bloomfield,  Hymns  of  the  Atharva-veda,  SBE.  xlii,  p.  688  f. 
b After  154  m1  adds  the  following  three  lines  (=  iii.  83): 

wpj  ^nrr:  1^0 

wgn  * ^3?*rsnc  ^ i 

155.  The  five  (stanzas)  ‘Lively’  (amanddn:  i.  126.  1-5)  are 
a song  (in  praise)  of  Bhavayavya.  With  a couplet  (6,  7)  there 
is  a conversation  of  a husband  and  wife  a.  ^akapuni  thinks  these 
two  stanzas  are  a conversation  of  Indra  and  the  king  with 
RomaSa  b. 

hmVrV,  1 fk,  \ f^fT  b,  ft 

^JTTT^:  r. — r,  bfk,  h d m1. — hmlr>  WT- 

fTT«rR.bfk,  w ^IT  ^ <JTWrre,rW. 

a Cp.  Pischel,  Yedische  Studien,  vol.  i,  p.  i.  b iii.  155-iv.  3° 6 are  quoted  in  the 
KItimaSjarl  on  RY.  i.  126.  6,  7. 

156.  &akatayana  thinks  that  in  this  couplet  there  is  a story 
of  a husband  and  wifea  (in  connexion)  with  Indra.  Brhaspati 
gave  his  daughter  b,  Romasa  by  name,  to  king  Bhavayavya. 

^■{f^RFtmh-3,  b,  hd,  r. — 156“^  is  omitted  in 

fk.— hm1  r,  H HT  fkr2r5,  ^ <TT  n.— ftW  r,  fTW  b,  ftHIH  hdfm\  ^TCIT 
k. — YT%  hrh,  YT^r  fk. — The  last  pada  is  repeated  in  b only. — The  end  of  the  varga 
is  here  marked  by  ^ in  m1bfk,  by  ^Q.  in  hd. — After  ^f?T  rJdt^Tli  WPR1 

(hdr)  is  added  in  bfk. 

a According  to  the  Sarvanukramani,  i.  126.  6,  7 are  a colloquy  of  Bhavayavya  and 
Romas'a,  husband  and  wife;  cp.  Sayana  on  i.  126,  introduction,  and  on  stanzas  6 and  7. 
b Sayana  also,  on  i.  126.  7,  states  that  Romasa  was  the  daughtor  of  Brhaspati. 


125]  — iv.  4 TRANSLATION  AND  NOTES  [-RV.  i.  13a 


1.  Rom  as  a and  Indra.  RV.  i.  127-136.  Praise  in  the  dual. 

1.  Then  the  Lord  of  Bays,  the  Companion  of  &acl  (Indra) 
becoming  aware  of  that  affair,  (and)  desirous  of  seeing  his  dear 
friend  Svanaya,  quickly  went  to  him.  The  king  joyfully  honoured 
him  with  due  ceremony. 

hmL,  7W4  Bn.  — 0*TT*TPJ  hm’r,  °7TRTW  bfkn.  — hn^bfk, 

0S^TRT:  r.  n.  — hdr,  <T  m1,  * b,  S3rf^<T 

7T  fk,  iraiBStWf  n,  TrarffffURt  r5r7.  — f4fa%4  TTWT  hndr,  faftHT  ^ TT^T 
br5r7  (°4f  b),  faf\RT  ^ TTUT  fkn. 

2.  And  the  daughter  of  the  Angiras  (Brhaspati)  came  there : 
rejoicing  she  adored  their  feet.  Indra  then  in  a friendly  way 
said  to  her,  ‘ Have  you  hair  or  have  you  not,  0 Queen  ? ’ 

1ST  hm’r,  r2r5r7,  bfkn. — hdfk,  t*  ^ r,  ^ b. 

3.  She  in  a childlike  way  then  addressed  him,  ‘Feel  me  closely 
( upopa  me:  i.  126.  7),  Mighty  One’a.  The  king  having  soothed 
her  with  the  previous  (stanza : i.  1 26.  6),  rejoiced.  She  then 
followed  her  husband  as  a devoted  wife. 

4T4T0  hdfr,  47  bk. — rf  hbk,  7TT  r. — 'SMf  M r,  hdm1, 

% f,  ^ b. — °*IT  ^T73J  hdm1,  Wm  rVr6,  <RT  7TR  b,  °*T7 

tir  fk,  °*rt*i  r. — ms:  tfr  Rs^hdmhiRstrRs^rW,  TTff^^rr^wr 

b,  f,  The  A MSS.  appear  to  have  endeavoured  to  remove 

the  hiatus  by  inserting  a syllable,  while  the  B MSS.  changed  into  Jnf4T^,  which 

leaves  the  sentence  without  a verb.  — TTR  hm1r1r4r® b,  fkr.  — 4f7T  TTf^rTT 

hmVrV,  4f?T  $ ^TW^r,  xrfH  sRfa;b,  VfH  TR^fk. 

a The  quotation  from  the  BD.  in  the  Nltimanjari  on  EV.  i.  126,  6,  7 ends  with  this 
line  (3a6). 

4.  Next  follow  two  hymns  (127,  128)  addressed  to  Agni 

(beginning)  ‘Agni’  ( agnim : i.  127).  There  are  (then)  five  (129- 

133)  addressed  to  Indra  (beginning)  ‘Which’  (yam:  i.  129).  Here 
the  stanza  ‘Forth  this’  ( pra  tad:  i.  129.  6)  is  addressed  to  Indu, 
while  Indra-Parvata  are  praised  together  (in)  ‘ Ye  him  ’ (1 yuvam 

tarn:  i.  132.  6).  Yaska  here  considered  Indra  to  be  predominant. 


RV.  i.  134-] 


[126 


BRHADDEVATA  iv.  5— 

tf%^Tf7TT  m1  r,  hdbfkr5r7. — hm’r,  °3pT=fiT  r5r7,  b, 

^ f.— bfkr,  0tHffiT  bdru1  (as  part  of  tbe  pratika).  — fepg;  hm1, 
g bfkr,  g rxr4r6.— Xm  *TR&:  hm1!1!^6,  *TRfi  fk,  ^T^fT  b, 

XT^Sr, 

5.  For  in  (certain)  stanzas  (Indra’s)  bolt  is  praised  as  Parvata, 
and  when  there  is  praise  (of  the  two)  in  the  dual  ( dvivat-stutau ) 
they  say  that  Indra  is  predominant.  (Beginning  with)  ‘ Hither 
thee’  ( a tvd : i.  134.  1)  there  are  ninea  (stanzas:  i.  134.  1-6, 
135.  1-3)  to  Vayu,  (then)  five  (i.  135.  4-8)  to  Indra -Vayu,  (then) 
one  (i.  135.  9)  to  Vayu.  The  next  (hymn:  i.  136)  has  two  pre- 
dominant (deities). 

^ hm1r1r4r6,  r,  b,  5a6  omitted  in  fk.— 

m1,  tftfTfl'  dr4!-6,  hd,  fafl[  ^ b,  Wt  r. — 

fl^T^rfr  m1r,  hd,  b. — bdm1,  ^JTT^:  rxr4r6, 

*rr f:  b,  r— w ^rr  b,  ^rr  wt  ^ rW,  wt  Tr*?r#re  fk, 

^ bdr3,  r,  w *X[  *rpft  m1. — The  end  of  the 

varga  is  here  marked  by  ^ in  hdbfk,  not  in  mx. 

a The  SaivanukramanI  shows  that  nava  must  be  read : a tvd  sad  vayavyam  tu  . . 
stirnam  nava,  caturthyadyah  pancqaindryad  ca,  ‘ a tvd  has  six  stanzas ; it,  as  well  as  the 
following  (<«),  is  addressed  to  Vayu;  stirnam  (136)  has  nine  stanzas;  the  five  stanzas 
beginning  with  the  fourth  (4-8)  are  addressed  to  Indra  as  well  (as  Vayu).’ 


2.  Distributed  praise.  B.V.  i.  137-139.  Vaisvadeva  hymns. 

6.  There  five  (stanzas:  i.  136.  1-5)  have  Varuna  and  Mitra 
for  their  gods  ; the  following  two  (i.  1 36.  6,  7)  are  (addressed) 
to  the  (deities)  mentioned a,  Dyaus  and  the  rest.  Couples  (of 
deities : dve  dve),  including  the  Two  Worlds  (rodasi),  are  praised 
together  ( samstute)h , (each)  in  a verse0  ( pada ),  and  the  gods  (are 
praised)  with  a hemistich  (jab) ; the  rest  (jcd)  is  distributed  (in 
praise)  d. 

hbk,  Tjg  ct^rrj  r.— f^TTftp*:  hdr,  bfk,  f^l 

^irsrr:  r5. — UT "3  bfkr,  3 hdm1.— lit  ^ hm’r,^  fiy  bfk,^  WT  ^ (x^pft)  r5. 

a Divadibhyah  kathitabhyah  pare  dve ; the  Sarvanukramani  has  antye  liiigoktadevatye. 
b This  does  not  mean,  as  tho  text  of  the  hymn  shows,  praiso  in  the  dual  ( samstuti ) as 


127]  — iv.  io  TRANSLATION  AND  NOTES  [-RV.  i.  139 

opposed  to  vibhahta-stuti  (cp.  Nirukta  vii.  8,  and  above,  i.  117).  0 That  is,  RodasI 

(dual)  in  6°,  Mitra,  Varunn  in  66,  Indra,  Agni  in  6e,  Aryaman,  Bhaga  in  6(i.  d That 
is,  Agni,  Mitra,  Varuna  are  praised  separately  (p ibkakta-stuti). 

7.  The  hymn  ‘We  have  pressed’  (i.  137)  is  addressed  to  Mitra- 
Varuna.  ‘Forth,  forth’  ( pra-pra : i.  138)  is  addressed  to  Pusan, 
the  third  (i.  1 39)  is  addressed  to  the  All-gods.  ‘ Let  it  be  heard  ’ 
( astu  Srausat : i.  1 39)  is  the  third  hymn  addressed  to  the  All-gods. 

A hymn  to  the  All-gods  may  be  (included)  among  those  which 
contain  many  deities  a. 

bfkr5,  TJrT(*T7fi  hm'r, — 0 hm1  rfk,  b. — The  Sarvanu- 

kramani,  summing  up  the  contents  of  this  hymn,  remarks:  vaifvadevam  etat.  The  eiat, 
however,  does  not  seem  to  mo  to  suffice  for  deciding  in  favour  of  the  reading  of  hm'r. 

a It  has  been  stated  above,  ii.  132,  133,  that  hymns  addressed  to  many  deities  are 
to  be  regarded  as  hymns  to  the  All-gods. 


8.  There  are  variously  ( bahusah ),  in  (hymns)  addressed  to  the 
All-gods,  stanzas,  verses,  hemistichsa,  stanzas  with  two  verses 
(dvaipadah)  or  with  three  ( traipadah ):  ( such)  Vai^vadeva  (formulas) 
have  two  predominant  (deities)  or  one  predominant  (deity)  or 
many  predominant  (deities). 

hmVrV,  STTO  r,  W5f  bfk.— bfk,  W#T  lid, 
rn1,  ’VtHf  rVr6  and  r (both  without  TT^T). — hm'r, 

b,  f— hm'r,  bfk,  r5r7. 

a Cp.  above,  ii.  133 : padam  v a yadi  vdrdharcam  ream  pa  with  reference  to  hymns  to 
the  All-gnds. 


9.  There  is  (one:  i.  139.  1)  addressed  to  the  All-gods,  the 
second  (2)  is  addressed  to  Mitra -Varuna ; three  (3-5)  are  to  the 
Asvins,  then  (one)  is  addressed  to  Indra  (6),  then  (one)  to 
Agni  (7),  one  is  addressed  to  the  Maruts  (8),  then  (one)  is 
addressed  to  Indra -Agni  (9) ; and  the  next  is  addressed  to 
Brhaspati  (10) ; the  last  (stanza)  praises  the  gods  (1 1). 

10.  The  seer  in  the  (stanza)  ‘ Dadhyanc  of  me  ’ ( dadhyan  ha 
me:  i.  139.  9)  praises  either  the  (ancient)  seers  or  himself a by 


RV.  i.  140-] 


BRHADDEVATA  iv.  1 1 


[128 


proclaiming  his  own  origin  among  them.  For  this  reason b some 
disagree  in  regard  to  this  (stanza,  saying),  that  Indra  - Agni c are 
at  the  same  time  ( tu ) incidentally  praised  ( nipata-bhdj ) in  it. 

hd,  *T  m1,  % r,  ^ % bfk.  — £+3  l+ltft  1*1  r, 

TT  7^  bfk,  Wtf?T  A m1. — IPTRJ  "SPtf  Am1,  ^341  b, 

^PIT  r,  fk. — WT  ^ bfkr,  hdmh'rh6  (one  syllable  short). — The 

end  of  the  varga  is  here  marked  by  ^ in  hdbfkm1. 

a The  reading  of  A appears  to  be  a corruption  because  the  first  pada  here  has  eleven 
syllables  ending  with  an  iambic,  atharvanah  is  nominative,  and  this  name  does  not  occur 
in  the  stanza,  and  the  perfect  safamsa  is  used  along  with  the  present  stauti.  b Tasmad 

seems  to  mean  : since  no  deity  appears  if  the  seer  is  described  as  proclaiming  his  ancestry, 
others  say  Indra-Agni  are  the  deities  of  the  stanza.  0 The  Sarvanukramani  simply 
states  Indra-Agni  to  be  the  deities  of  the  stanza. 

3.  Story  of  the  birth  of  Dirghatamas. 

11.  There  were  (once)  two  seers’  sons,  Ucathya  and  Brhaspati. 
Now  Ucathya’s  wife  was  Mamata  by  name,  of  the  race  of  Bhrgu  a. 

a This  and  the  next  four  slokas  (11-15)  are  quoted  in  the  Nltimafijarl  on  RY.  i. 
147-  3- 

12.  Brhaspati,  the  younger  (of  the  two),  approached  her  for 
sexual  intercourse.  Now  at  the  time  of  impregnation  the  embryo 
addressed  him : 

hm'r’r4 r6,  b r,  fkn. — iraWTYTT  Am1,  UiSfaWT  fkrn, 

b. 

13.  ‘ Here  am  I previously  engendered ; you  must  not  cause 
a commingling  of  seed.’  Brhaspati,  however,  could  not  brook 
this  remonstrance  about  the  seed. 

hm’r,  7T  sfl  H fa  y I *1  r5,  7T  ^sfiHfaMM  bn, ^ M faij  M fk. — 

hm'r,  ^^fa^W^n,  f^fW^b. 

14.  (So)  he  addressed  the  embryo : ‘ Long  darkness  shall  be 
your  lot.’  And  (hence)  the  seer,  Ucathya’s  son,  was  born  with 
the  name  Dirghatamas  (Long  Darkness). 

7T  ^ hdm’r,  7T  bfkn. 


129]  — iv.  1 8 TRANSLATION  AND  NOTES  [-RV.  i.  152 

15.  He  when  born  distressed  the  gods,  having  become  suddenly 
blind.  The  gods,  however,  gave  him  (the  use  of)  his  eyes  ( tan - 
netre) ; so  he  was  cured  of  his  blindness. 

wm^TT^hm^^fkr2,  ^<^4Hr3r5r7n>  — 1WT?  hmVb 

fkrVn,  r.—  m1,  <\  ^ hdb,  fk,  (^TT  <TT  r,  TTW^t 

drS6. — HI  hdbfk,  $ m1,  ^ r. — The  end  of  the  varga  is  hero  marked  by  ^ in  bf,  not  in 

hdm1  k. 


4.  Hymns  revealed  to  Dirghatamas : RV.  i.  140-156. 

16.  With  foura  (hymns  beginning)  ‘To  him  seated  on  the 
altar’  (vedisade : i.  140)  he  praised  Jata vedas  (Agni).  ‘Kindled’ 
(samiddhah : i.  142)  is  an  AprI  hymn,  its  last  (stanza)  being 
addressed  to  Indra  (i.  142.  13).  The  six  (i.  145- 150)  following 
(beginning)  ‘Him’  ( tarn : i.  145.  1)  are  to  Agni. 

trcrfin  br,  Tifinr:  wfa  TTfasifl:  dr4!6,  wrTfq  ^ hmV. 

As  all  the  MSS.  have  ^f^.i.e.  140-144  (deducting  142,  the  AprI  hymn),  the  reading 
of  B (7T*1  and  must  be  right ; that  of  A (IT,  143,  and  , 143-150)  would  include 
143,  144,  which  have  already  been  mentioned. — i6ai  is  omitted  in  f,  the  whole  of  16  and 
17  in  k. 

0 That  is,  i.  140,  141,  143,  144.  An  AprI  hymn,  when  interrupting  a series  of  hymns, 
is  similarly  left  out  of  account  in  v.  12  and  other  passages  below. 

17.  But  Mitra-Varuna  are  praised  with  the  three  (i  51-153) 
hymns  (beginning)  ‘A  Friend’  ( mitram : i.  151).  ‘A  Friend’ 
(mitram  : i.  15 1.  1)  expresses  that  this  (stanza)  is  addressed  to 
Mitra  (only).  ‘May  the  kine’  (d  dhenavah  : i.  152.  6)  lauds 

br,  fm\  hd. — ^ft^m1,  hbfr,  d. 

18.  either  Aditi  or  Agni ; for  (its)  character  is  evidently 
such  a.  6aunaka,  however,  thought  that  both  in  Kutsa  b and  here 
Aditi  means  Agni  only  c. 

hdmV  zrrei:  br5r7,  fk  (i.e.  the  reading  of  B is 

for  in  A). — hmhb,  fk,  r5r7. — i86  = v.  87s,  vi.  94**, 

viii.  62^. 

a That  is,  the  form  of  the  name  appearing  in  the  stanza  is  Aditi,  but  it  means  Agni 
according  to  Saunaka’s  view  stated  in  the  nest  line  : hence  ‘ Aditi  or  Agni.’  b That 
II.  S 


RV.  i.  1 54-] 


BRHADDEVATA  iv.  19— 


[130 


is,  in  RV.  i.  94.  15.  c Or  according  to  the  reading  of  B : Yaska  considered  Aditi 
to  be  Agni  in  RV.  i.  94.  15,  and  £aunaka  in  this  passage.’  Yaska  in  introducing  RV.  i. 
94.  15  remarks  (Nirukta  xi.  23) : agnir  apy  aditir  ucyate. 

19.  The  seer  may  here  mention  (Aditi)  either  incidentally 
( prasangat ) or  because  he  saw  (Agni  in  this  form).  The  three 
(hymns)  after  this  (i.  154-156),  (beginning)  ‘ Of  Visnu  now’  ( visnor 
nu  ham  : i.  154.  1),  are  addressed  to  Visnu  ; 

The  reading  of  19“^  in  the  text  is  that  of  hm1r, 
r5,  b, 

fk  (°wr^wr  k). 

20.  and  with  the  three  stanzas  ‘ Forth  your’  ( pra  vah  : i.  155. 
1-3)  Indra -Visnu  are  praised  together.  In  the  stanza  ‘Those 
of  you  two’  (ta  vdm:  i.  154.  6)  he  (the  seer)  may  be  said  to 
long  for  (vd  kahksati)  the  mansions  of  Visnu. 

IT  hd  (cp.  Sarvanukramanl'lt^gT^Jlj^r:,  ‘the  first  triplet  is  addressed 

to  Indra  as  •well,’  scil.  as  Visnu),  H m1  r3,  <TT  r6r7,  TT 

TT  bfk,  H TTRI  ($)  r.  Here  we  see  not  only  how  easily 

is  substituted  for  ^ f^°,  but  the  masc.  form  for  the  fern.  in  the 

BD. — hm1r3bfkr5r7,  g r.  — HT  TTfaSlfa  hm1r3br5r7,  fk 

(°(^f%k),  r. — The  end  of  the  varga  is  here  marked  by  8 in  bdbfk,  not 

in  m1. 

5.  Story  of  Dirghatamas  (continued). 

21.  aHis  attendant  slaves,  being  weary,  bound  the  aged  and 
blind  Dirghatamas  and  cast  him  downb  into  the  waters  of  the 
river. 

XTf^TfyiTT:  hm’r,  Up^lWT:  Bn. — h d m1  r1  r4  r6,  WT  b,  ^ r,  " f k, 

n. — rVr6  (RV.  i.  158.  5),  hm'fkn,  r,  b. 

a The  following  four  and  a half  slokas  (2i-25a&)  are  quoted  in  the  NitimaBjarl  on 
RV.  i.  18.  1 and  i.  158.  5;  cp.  Sayana  on  RV.  i.  158.  3,  4.  b Cp.  RV.  i.  158.  5 : dasa 
y ad  im  susamubdham  avddhuh ; cp.  Nirukta  iv.  6 : tritarn  kxipe  ’ vahitam . 

22.  One  among  them,  Traitana  by  name,  tried  to  strike 
him  away  with  his  sword,  and  (in  so  doing)  cut  to  pieces 
(nyahrntata)  his  own  head,  shoulders  and  breast  a. 


131]  — iv.  25  TRANSLATION  AND  NOTES  [-ItV.  i.  156 

hndr  (=RV.  i.  158.  5),  r1  r4r8,  fk,  — hdr, 

^TnpRlm1,  fk,  WTTTf  b,  WfT<lu. 

* Cp.  EV.  i.  158.  5 : iiro  yad  asya  traitano  vitaksat,  may  ay t ddsa  uro  amsav  api  gdha. 


B 23.  Now  Dirghatamas  having  (thus)  slain  him  (who  had) 
involved  (himself)  in  great  sin,  moved  his  limbs  there  (in  the 
river),  (though)  excessively  stupefied  ( unmohita ) by  the  water  ( uda ). 


7TT  Bn.  m\ — frf  ndrWn,  fTTT  fk,  f rfl  b.— r2r6r7, 

fkn,  b,  m1. — b. 


7r^r*frf$fa  (^m)  m1 

is  omitted  in  hdr,  but  is  found  in  bfkr2r6r7m1n. 


fk,  «T  7J  n. — This  s'loka 


24.  Now  the  currents  ( nadyah ) a threw  him  up  in  the 
neighbourhood  of  the  Anga  country. 

B USij  was  employed b in  the  house  of  the  king  of  Anga. 
Through  desire  of  obtaining  a son, 

b,  r5i7n(g),7T^T7  fn(ab),  n,  *T3E  hdndr  (*T^E  occurs  in  RV.  i. 
158.  5).  That  TO  was  in  the  original  form  of  the  text  seems  certain,  and  that  was 
inserted  later  to  supply  the  place  of  syllables  which  had  dropped  out  (first  c(  after  <J,  and  then 
the  augment  in  is  highly  probable. — fkr5r7n,  b 

(the  plural  changed  to  the  singular  probably  owing  to  the  loss  of  the  plural  «f3T), 
bdndr.  The  form  occurs  again  below,  iv.  88. — m1r2r5r7, 

fk,  — 24C<J  is  wanting  in  hdr,  but  is  to  be  found  in  Bm’n. 

a Cp.  EV.  i.  158.  5 : na  md  garan  nadyo  mdtrtamah,'  the  most  motherly  streams  did 
not  swTallow  me  up.’  b I have  changed  this  acc.  in  order  to  be  able  to  separate 

this  from  the  following  sloka  in  translation. 

B 25.  the  king  dispatched  (this)  slave  (to  Dirghatamas).  The 
great  ascetic  observing  her  to  be  devoted  (to  him),  after  he  had 
come  out  (of  the  water),  begat  (with  her)  the  seer  Kaksivat  and 
others. 

TTmm1r2r5r7n,TPSrtbfk. — irffTTf  JTrfTT  r2 r5 r7,  Hff^T  aTTGTndbfk, 

jrffrri  wrr  n. — ?rwr  rVr7,  Hrm:  b,  ttct^it:  f.  w&i 

fT^TT  m1,  (ir^r)  f*tl  n. — 25a& not  in  hdr,  but  in  Bm’n. — iTlc^  I if 

hdr,  bfkr2r5r7  (°efiT^  r2r5r7),  ST  ^ n.  — 25cd 

omitted  in  m1.  — The  end  of  the  targa  is  here  marked  by  M in  hdb,  by  $ in  f,  not  at 
all  in  m k. — In  hd  the  varga  has  only  three  slokas. 


RV.  i.  157-] 


BRHADDEVATA  iv.  26— 


[132 


6.  Deities  of  B.V.  i.  157-163. 

26.  And  the  seer  praised  with  the  two  (157,  158)  hymns 
(beginning)  ‘He  is  awake’  (abodhi : i.  157.  1),  the  two  Alvins: 
but  with  the  two  (159,  160)  following  (beginning)  ‘Forth’ 
( pra : i.  159.  1),  Heaven  and  Earth.  That  which  comes  next  to 
these  ( etad-uttaram ) 

<JFTc[  hm'r,  bfk,  ^ f (grTTWrnO  r5r7.— ^ hm'r, 

^ b,  <T  fk,  °3IT  cf  r5r7. 

27.  (beginning)  ‘Why’  (him:  i.  161.  1)  is  addressed  to  the 
Rbhus.  The  two  (162,  163)  following  (beginning)  ‘Not  us’ 
(ma  nah : i.  162.  1)  are  a laudation  of  the  sacrificial  horse.  In 
the  (stanza)  ‘ Full-haunched  ’ ( Irmantasah : i.  163.  10)  he  extols 
the  horse  as  he  is  being  led. 

tn:  bfkr6r7,  HT  h m1  r.  The  former  is  obviously  the  correct  reading,  as  both  162  and 
163  are  in  praise  of  the  sacrificial  steed,  and  if  were  read,  there  would  be  no  reference 
to  163  as  a hymn. 

28.  And  here  also  (i.  163.  10)  the  many  steeds  belonging  to 
his  troop  ( svayuthyah ) are  praised : both  the  yoked  and  unyoked 
are  incidentally  ( prasahgdt ) mentioned. 

JSWTRVr,  Squn^hdbf,  ^TT^k.— m'bfr,  hd. 

29.  He  speaks  of  him  (though)  not  (yet)  sacrificed  as  (already) 
sacrificed,  of  (his)  future  (state)  as  if  past.  Of  his  flesh  (mdmsa) a, 
of  the  basket  ( siina ) b,  of  the  pots  (earn) c,  and  of  the  oblation 
( havis ) d, 

JJTT^hm'rVr7,  TrfWT  ^ >pT^bfk  (0rTrT.  f),  TTf 

r. — m1,  71^  hd,  r,  bfk.  — *TTW  hm'r,  ^ 

bfkr5r7  r6r7).  — r5r7,  hm'r3,  ^TJTfT  r,  b,  TOTT  fk.— 

hm'r3r,  gi  r6r7,  bfk. 

a Cp.  i.  162.9:  asvasya  kravisah ; sec  ako  10,  12,  13.  b The  form  occurring 

in  the  RV.  (i.  162.  13)  is  sunah;  if  the  reading  of  hm'r  is  original,  the  gender  has  been 
changed,  possibly  because  this  form  was  taken  as  a masc. ; but  in  its  two  other  occur- 
rences in  the  RV.,  the  word,  being  used  in  the  sing.,  is  clearly  fern.  The  reading  of  B, 
taunasya  ca  mamsasya  would  mean  ‘flesh  collected  in  the  baskets’;  cp.  RV.  i.  161.  10: 


133] 


— iv.  32  TRANSLATION  AND  NOTES  [-RV.  i.  164 


mamsam  . . sunayaabhrtam.  A’s  reading  sunasya  is,  however,  more  in  keeping  with  the 
style  of  the  present  passage,  in  which  every  object  is  otherwise  enumerated  without  an 
attributive  adjective.  0 In  i.  162.  13,  where  the  form  carunam  occurs.  d The 

form  havisafr  occurs  in  i.  1&2.  17. 

30.  and  of  the  robe  ( vasas ) and  upper  covering  ( adhivdsa)& , 
and  of  his  body  ( gatra)h  which  is  mentioned  as  about  to  be 
dissected  ( visasya )c,  of  the  spit  (sula)  d and  the  post  ( sthund)e , 
and  of  the  axe  (svadhiti)i  there  is  here  ( atra ) laudation. 

^ ^YfilTRhm’Pkr2,  ^ ^ ^ft-rH*^r6, 

(by  mistake  from  the  next  line). — *TnT*?J  *J!jU|  I 4 i m1,  Jl  14- 

^^•RT  (no  hd,  ^ r2r6,  ^ b,  ^4^^- 

m«1l  ^ f. — The  end  of  the  varga  is  here  marked  by  $ in  ndbfk,  not  in  hd. 

a Both  vasas  and  adhivasa  occur  in  i.  162.  16.  b The  word  occurs  in  the  singular 
in  i.  162.  11,  and  in  the  plural  in  18,  19,  20.  0 Cp.  i.  162.  18 : gdtrd  . . . parus-parur 

. . vi  sasta  ; cp.  19 : asvasya  visasta,  and  20 : ma  te  . . avisastd  . . gatrany  asind  mithu  kah. 
d Cp.  i.  162.  11  : te  . . abhi  sulam  nihatasya.  6 The  word  sthuna  does  not  occur  in 
the  hymn,  but  its  equivalent  aiva-yupa  is  used  in  i.  162.  6,  and  svaru  in  9.  f The 
word  svadhiti  occurs  in  i.  162.  9,  18,  20. 


7.  Deities  of  RV.  i.  164:  the  three  Agnis;  the  year. 

31.  There  is  here  also  mention  of  the  goat  ( chaga)*  (and) 
praise  at  the  same  time  of  Indra-Pusan b. 

The  hymn  which  (begins)  ‘ Of  this  benignant  ’ ( asya  vdmasya  : 
i.  164)°  is  stated  to  be  addressed  to  the  All-gods. 

WTW  hmVbfkr6,  r.  — ^f?T:  ndr,  h,  xf  fkr2r5, 

^ irafcfolb. — l?S£\o  r,  MSS. — 3P6  is  omitted  in  d,  3icd  in  f. 

a The  goat  is  mentioned  three  times  in  this  hymn,  twice  as  aja  (2,  4),  and  once  as 
chaga  (3).  b In  i.  162.  2 along  with  the  goat.  0 The  term  asyavdmiyam  ( suktam ) 
is  also  used  in  Rgvidhana  ii.  26.  2 and  Manu  xi.  251. 

32.  In  it  are  various  sayings  ( pravadah ) and  here  (too)  mention 
of  the  gods. 

B In  the  stanza  ‘Of  this’  (asya:  i.  164.  1)  in  the  hymn,  three 
brothers a are  spoken  of  in  the  third  person  (jparoksa ) — I will 
explain  (them). 


RV.  i.  164] 


BRHADDEVATA  iv.  33— 


[134 

rTqb.^qr,  q'qhd. — qitifa^hm^.^Tgqfcfc^b. — 3206  omitted  in  fk. — 

l(rr  bin1,  1 fk. — m1,  bfk.  The  next  sloka and  the  contents 

of  RV.  i.  164.  I make  the  emendation  ^ certain. — 32*^  wanting  in  hdr. 

a Another  instance  of  the  nom.  being  loosely  used  for  the  acc.;  cp.  i.  28  and  Meyer, 
Rgvidhana,  p.  ix. 

33.  Now  the  benignant,  grey-haired  one  is  Agni,  while  the 
middle  brother  is  Vayu.  The  third  here  is  butter-backed  ( glirta - 
prstha)* : (his)  seven  rays  are  praised b. 

**TcTT  g hdr,  m\  «*TcTT  ^ bfk—  hm'r,  r5. 

bfk. — ^prr:  hm’r,  gm:  bfk. 

a Cp.  RV.  i.  164.  I : trtiyo  Ihrata  ghrtaprsthah,  explained  by  Yaska,  Nirukta  iv.  26, 
as  the  terrestrial  Agni : ayarn  agnih.  b The  expression  saptaputram  in  RV.  i.  164.  1 
is  explained  by  Yaska  (ibid.)  as  the  seven  rays  of  the  sun. 

34.  But  the  following  (stanzas)  tell  of  Agni,  how  he  rains  and 
protects  a ; and  of  days  and  nights  ( cihoratra ),  of  days  (dina),  of 
months,  and  of  revolving  seasons  b. 

tnffi  hm'r,  ■errfa  bfk,  snrfa  r2r5. — ’snftTTTR,  r5,  ^frrrrr  hbfk,  ^frrrq° 
m1  r.  — f^r*rpt  hm1r6fk,  b. — hmh,  YIP?  f,  b,  Wl^  r5. — 

qfryif^T:  b,  fk,  trf^^hmh,  qf^fiHq^r6.— 346=vii.  246. 

a Especially  in  RV.  i.  164.  7.  The  same  expressions  are  used  of  Surya  in  vii.  24. 
b Yaska,  Nirukta  iv.  27,  explains  trinabhi  (RV.  i.  164.  2)  as  referring  to  the  seasons,  dva- 
dasara  (RV.i.  i64.n)as  referring  to  the  months,  sapta  fatani  vimsatis  ca  (ibid.)  as  referring 
to  the  days  and  nights  in  the  year.  Yaska  does  not,  in  his  comment,  use  the  expression 
dina,  which,  however,  is  here  probably  meant  as  an  explanation  of  the  three  hundred  and 
sixty  spokes  in  the  wheel  of  the  year  (i.  164.  48). 

35.  With  the  following  (stanzas) a the  seer  celebrates  the  year 
(samvatsara)  like  a wheel  (as)  fivefold,  and  threefold,  sixfold  and 
twelvefold  b ; 

Tf  fwr  br2r6,  ^ g»TT  f,  fqfq\TT  hr— q hndr,  Trfq  q bfk, 

3T'<7!VTfq  r®-  — 35° 6 has  the  following  form  in  Sayana:  fWT  fitST 

qwvr  wn  qqr. — ^tfhrqwfq:  bs,  qHqqfq:  hr  (•$•  h),  qfqqgfq:  f.—  The 

end  of  the  varga  is  here  marked  by  'O  in  hdbfk,  not  in  m1. 

a That  is,  RV.  i.  164.  12-16.  b This  s'loka  is  quoted  by  Sayana  on  AV.  xix. 

53.  2,  being  introduced  with  the  words  tathd  ca  Jaunako’py  aha. 


135]  — iv.  39  TRANSLATION  AND  NOTES  [RV.  i.  164 

8.  Account  of  the  contents  of  RV.  i.  164  (continued). 

36.  and  knowledge  of  the  soul  (Jcsetra-jnana) a and  the  cow 
(dhenu) b,  the  buffalo  (gauri)c,  Vacd,  Saras vatl0,  and  the  ordinance 
( dharma ) of  former  ages,  the  Sadhyas,  and  the  troops  of  the  gods  f ; 

%WR  hdr3b,  tTR  r5,  ndfkr. — hdr,  ^ftft  ndbfk. — 

^ m’r,  \m  hdr3,  Ymg^pTRT  ^ bfkrV.— RTWR.  hdndr, 

RTiqf  b,  ^TTWT  fk. — ^MnTRhdnfir,  f,  b,  k. 

a This  appears  to  be  an  abbreviated  expression  for  ksetrajRa-jnana ; see  below,  iv.  40 
and  cp.  ksetra-jna  in  the  St.  Petersburg  Dictionary.  The  reference  in  the  text  is  to 
i.  164.  16  ff.,  e. g.  18:  manah  kuto  adhi  prajataml  b Referred  to  by  this  name  in 

i.  164.  26.  0 i.  164.  41.  d i.  164.  45.  6 i.  164.  49.  1 i.  164.  50  : devah 

. . . dharmani  prathamani  . . purve  sadhydh. 

37.  and  the  various  activities  of  Agni,  Vayu,  and  Vivasvat  (the 
Sun)a,  and  the  mighty  power  ( vibhuti ) of  Agni  and  Vayu  in  the 
stationary  and  moving  world  b ; 

wrffir  ^fv°  bfk,  WrfTU  hdr.—' SRfa  bfkrV,  hndr.— WP*J0 

brV,  WT^°  fk,  hdm1r. 

a In  i.  164.  44:  v apata  ekah  . . visvam  eko  abhi  caste  . . dhrajir  ekasya  dadrfe  na 
rupam.  **  It  is  not  clear  what  passage  is  here  regarded  as  describing  the  powers  of 
the  two  gods,  Agni  and  Vayu,  in  contrast  with  those  of  the  three,  Agni,  Vayu,  and  Vivasvat, 
in  i.  164.  44;  perhaps  47  is  meant. 


38.  the  taking  ( haranam )a  of  water  ( var ) by  the  (Sun’s)  rays 
and  its  discharge  again b.  There  is  here  also  glorification  of  the 
activities  of  Paijanya,  Agni c,  and  Vivasvat d (the  Sun). 

bfkr2,  r5,T;D;*Tf>Pfhr  hndr.— ndn'faRJT:  hd, 

fWf  b,  fkr2. — hdnfibr,  fkrVr7. 

a In  i.  164.  51°^ : samanam  etad  udakam  uc  caity  ava  cahabhih.  b Cp.  above,  i.  68 
and  ii.  19.  0 In  i.  164.  5ied.  d In  i.  164.  52. 

39.  Now  mother  and  son  are  Vac  (Speech)  and  Prana  (Breath)  : 
the  mother  is  Vac,  the  son  is  the  other  (Prana).  Prana  is  (meant 
by)  ‘ Saras  vat’  a,  while  Vac  they  call  Sarasvatl b. 

^T^rRft  hm1r,  TRSTTUfi-  bfk. — VTUft  hrVrVm1,  VTHTT  bfr,  XTD5T  k. — 39^  = 
ii.  5id. 


RV.  i.  164-] 


BBHADDEVATA  iv.  40— 


[136 


a In  ii.  51  Sarasvat  is  one  of  the  names  of  the  Middle  Agni  or  Indra.  Sarasvantam 
is  here  a quotation  from  the  text  of  RV.  i.  164.  52“:  sarasvantam  avase  johavtmi.  b Cp. 
ii.  51,  where  Sarasvat!  is  identified  with  Vac  in  the  same  words. 

40.  The  body  joined  with  the  organs  of  sense  is  designated 
ksetra.  Prana  alone  knows  it : hence  he  (Prana)  is  spoken  of  as 
‘ he  who  knows  the  body  ’ (ksetra-jfla). 

hrbfk,  m1. — bfkr,  hd. — The  end  of  the  varga  is  here  marked 

by  ^ in  hdm1bfk. 

9.  RV.  i.  164  (concluded).  RV.  i.  165 : Indra  and  the  Marnts. 

B 41.  &aka  is  (used)  in  (the  sense  of)  cloud a;  its  dhuma  is 
water b or  garment0.  The  bulld  is  Soma;  and  the  three  lords® 
(adhipa)  are  his  purifiers  f. 

m1kr2,  TfVf  f,  b,  Tta:  r. — r,  b,  ^ ndfkr2. — <TTR  r,  *TTR  f, 
XTTR  b,  THU  k.-»fW  m1  br,  »fw  fk. — 41  and  42  are  not  found  in  hdPr^r3  f)r4r6. 

a This  is  meant  as  an  explanation  of  takamayam  dhumam  in  RV.  i.  164.  43.  b Cp. 
Meghaduta5:  dhuma-jyotih-salila-marutdm  samnipatah  . . meghah.  0 That  is,  as  the 
envelope  of  the  cloud;  cp.  op.  cit.  61.  d That  is,  in  EV.  i.  164.  43*.  6 That 

is,  the  trayah  Icesinah  in  RV.  i.  164.  44.  f As  the  present  varga  contains  eight  slokas, 
the  presumption  is  that  three  of  them  are  later  additions.  That  41  is  one  of  these  is  highly 
probable,  because  in  the  first  place  it  has  the  general  appearance  of  a gloss,  and,  secondly, 
because,  after  the  consideration  of  the  individual  stanzas  of  RV.  i.  164  has  been  concluded, 
it  refers  back  to  an  earlier  stanza. 

B 42.  That  (part  of  i.  164)  which  ends  with  (the  stanza)  ‘ The 
buffalo  ’ ( gaurih  : i.  1 64.  4 1 ) is  addressed  to  the  All-gods  a ; after- 
wards there  may  be  (said  to  be)  separate  praise  ( prthak-stuti ).  The 
two  (stanzas  : 46,  47),  ‘Indra,  Mitra’  ( indram  mitram  : i.  164.  46), 
are  addressed  to  Suryab  ; the  last  (stanza)  to  Sarasvat  (i.  164.  52) 
may  optionally  (va)  be  addressed  to  Surya  °. 

Wfm’r,  bfk. — < ndbr,  f,  k.— ft*  m1, 

r,  b,  ^ *fHrf  fk. — Rtyl  TRRT  ndb,  Rtft  TTWT  r,  Rtft  f, 

Rtt  k. 

a Cp.  Sarvanukraman! : gaurir  i li  . . etad-antam  vaifvadevam.  b Cp.  Sarvanu- 
kramani : indram  mitram  sauryau.  0 Cp.  Sarvanukraman!  : antyd  sarasvate  surydya  va. 
This  and  the  two  preceding  quotations  show  that  this  sloka  was  known  to  the  author  of  the 
Sarvanukraman!,  and  it  must  therefore  belong  to  the  original  text  of  the  RD. 


137]  — iv.  45  TRANSLATION  AND  NOTES  [-RV.  i.  165 

A 43.  Now  this  hymn  contains  little  praise  a : it  lauds  knowledge. 
And  because  it  contains  many  statements,  water  ( salila )b  is  (also) 
mentioned  (in  it) c. 

lVrVm1,  W^PT^TfSThd. — rVrVm1,  hd. 

r 2 must  in  R’s  note  on  this  line  be  a mistake  for  r3,  for  bfk,  with  which  r2  regularly 
agrees,  omit  this  sloka,  while  hr'r4 r6,  with  which  r3  otherwise  agrees,  have  it. 

a The  SarvanukramanT  has  the  same  words,  alpastavam  tv  etat,  adding  atra  prdyena 
jHana- . . -praiamsa  ca.  Hence  43° ,J  must  have  belonged  to  the  original  text.  b Salilani 
occurs  in  i.  164.  41.  The  meaning  is:  it  is  not  surprising  that  among  its  multifarious 
contents  this  statement  should  also  occur.  0 43cd  looks  like  a later  addition. 

44.  a(The  hymn)  ‘With  what?’  (kayd : i.  165)  is  traditionally 
held  to  be  the  chief  (paramo) b dialogue  of  the  Maruts  and  Indra. 
The  odd  (stanzas)  are  (the  speech)  of  the  Maruts c,  all  the  even 
ones,  including  the  last d,  are  Indra’s, 

fk,  hdm'r. — Vjy:  WW.  hm'r, 

fkr2r6,  b.  — hm'r,  bfkr5.  — bm’r,  dfk, 

h. 

a Slokas  44-55  are  translated  by  Sieg,  Sagenstoffe,  pp.  ic8  f.  b Sieg  translates 
parama  by  * following  ’ (‘  das  folgende  Lied  ’) ; but  para  only  (not  parama)  has  this  sense 
in  the  BD.,  and,  as  far  as  I know,  elsewhere  also.  The  meaning  appears  to  be  that  this 
is  the  most  important  dialogue  in  the  RV.  between  Indra  and  the  Maruts,  though  there 
are  other  hymns  of  a similar  character  (e.  g.  i.  170).  0 Cp.  SarvanukramanT : trti- 

yadyayujo  marutam  vdkyam.  d That  is,  the  last  of  the  dialogue,  the  twelfth  stanza ; 

the  last  three  stanzas  not  being  regarded  as  part  of  the  dialogue,  but  as  addressed  by  the 
seer  to  the  Maruts  (see  next  sloka). 

45.  (as  well  as)  the  eleventh  and  the  first.  The  next  triplet 
(i.  165.  13-15)  is  addressed  to  the  Maruts. 

B But  the  authorship  ( kartrtvam )a  of  the  triplet  there b is 
attributed0  to  another d. 

hm'r,  r5r7,  b,  fk-  — hm'r3, 

'dTMjl  br5r7,  f,  kr  (cp.  SarvanukramanT,  "%i  Wt|*?j'4.'). 

a With  kartrtvam  — arsakam,  cp.  krtva  = drstva  in  the  obviously  spurious  line  above, 
ii.  77.  b At  the  end  of  RV.  i.  165.  c The  authority  here  vaguely  indicated  is 
probably  the  ArsanukramanT,  i.  25,  26,  where  the  Rishi  of  the  even  stanzas  is  stated  to 
be  Indra,  the  seers  of  the  odd  ones  ( trtlyadyayujam ) the  Maruts,  while  Agastya  is  the  seer 

II.  T 


RV.  i.  165-] 


BRHADDEVATA  iv.  46— 


[138 


of  the  last  triplet  ( suktasyantye  tree  ’gastya  rsih).  d That  is,  to  one  who  is  different 
from  those  of  1-12.  I regard  45*^  as  a later  supplementary  addition,  both  on  account  of 
the  wording  ( kartrtva ) and  because  there  was  no  special  reason  for  mentioning  the  seer 
here  in  an  index  of  deities. 

B 46.  A story  of  ancient  events  ( purdvrtta ) is  (here)  proclaimed 
by  the  seers  a. 

^atakratu  (Indra),  while  roaming  in  the  sky,  fell  in  with  the 
Maruts  b. 

re  b,  rfofTn  m1fkr.  Sieg,  p.  108,  note8,  gives 

as  the  reading  of  b.  — m1b,  f,  k,  r. — 

hm1r,  bfkr2r5. 

* This  line  (46^),  as  an  introduction  to  the  story  of  the  relation  of  Agastya  to  Indra 
and  the  Maruts  in  the  series  of  hymns  i.  165-178,  may  be  a later  addition,  as  the  author 
of  the  BD.  usually  begins  a story  without  any  introduction,  and,  i.  165  having  already 
been  described  as  a dialogue,  there  is  no  special  reason  for  any  introduction.  Thus  four, 
or  possibly  five,  lines  (41, 43°^,  45^,  46“ 6 J in  this  varga  are,  in  all  probability,  later  additions. 
With  these  deductions,  the  varga  would  still  have  a whole  s'loka,  or  half  a sloka,  beyond 
the  normal  number.  b The  text  of  46^-54  has  been  printed  by  Oldenberg  in  ZDMG. 
xxxix  (1885),  pp.  63,  64. 

47.  On  seeing  them  Indra  praised  them,  and  they  as  seers 
addressed  Indra.  By  the  aid  of  austerity  Agastya  became  fully 
(tattvatah)  aware  of  their  dialogue. 

ft  rWr7,  ?t  hdm1,  ^ b,  fk. — hdndr,  Wtfa 

fr2r6r7,  cftfcl  bk  (the  former  is  probably  the  better  reading;  Gp.  I below, 

59). — hdk,  (TtTTT:  f,  rTr^Tf:  r,  «T  <T:  b. 

48.  He  quickly  went  to  them  after  having  prepared  ( nirupya ) 
an  oblation  to  Indra,  and  he  praised  the  Maruts a also  with  the 
three  hymns  (i.  166-168)  ‘Now  that’  ( tan  nu : i.  166.  1). 

hm1,  dr,  fk,  f-IVBlfa  b. — fTf^frT  hdmMrkV, 

7Tf^f?T  fkr,  b. — ^ fqfai  bfkr,  <J  fqfH:  r1  r4re,  hm'r3  (Sarvanukramani: 

: hi=z  three).  The  latter  reading  was  probably  caused  by  the  syllable  fq  dropping 
out  and  being  wrongly  replacod  by  q. — The  end  of  the  varga  is  here  marked  by  Q.  in 
hbfk,  not  in  dm1. 

a That  is,  with  the  last  triplet  of  165  as  well  as  with  the  following  three  hymns. 


139]  — iv.  51  TRANSLATION  AND  NOTES  [-RV.  i.  170 


10.  Indra,  the  Marats,  and  Agastya:  RV.  i.  169,  170. 

49.  And  (with)  ‘Even  from  great’  ( mahas  cit:  i.  169)  he 
(praised)  Indra,  and  with  the  (stanza)  ‘ A thousand  ’ ( sahasram : 
i.  167.  1)  hett  wishes  to  give  the  oblation  which  he  had  prepared 
(niruptam)  for  Indra  to  the  Maruts  b. 

Xfr\  tim'r,  b,  r2rV,  fk— trTST 

hm!r,  ^ rW,  7f  W fb,  7T  ^ k. — 

hm'r,  f,  b,  k,  (wfa:)  n. — hdm’r,  fbr5r7n, 

kr2. — Sieg,  p.  109,  note  2,  prefers  the  reading  but  it  is  not  clear  to  me 

how  he  would  construe  this  genitive,  as  it  cannot  depend  on  the  following  tad-bhavam, 
which  already  contains  a genitive  in  sense  (‘  his  intention  ’)• 

a The  four  and  a half  slokas,  49^-53,  are  quoted  in  the  Nltimafijarl  on  RV.  i. 
170.  I.  b Cp.  Nirukta  i.  5 : agastya  indraya  havir  nirupya  marudbhyah  sampraditsdm 
cakara ; sa  indra  etya  paridevayam  cakre. 

50.  Indra  recognizing  his  intention  (tad-bhavam) a said  to 
him  regarding  ( aveksya ) it,  ‘Not’  (na : i.  170.  1):  ‘ there b is, 
indeed,  not  (anything  for)  to-morrow,  nor  for  to-day  : who  knows 
that  which  has  not  been  ( adbhutam ) ’ c ? 

7TWTTR,bfr2r5r7,  rTfc^k,  (TS^hdndr.— Bhdm1,  r.  — rRsT- 

^tc^hdinL,  tTrfU3"3fatBn. 

a Cp.  below,  vi.  38  : viditva  tasya  tarn  bhavam.  b goe<*  closely  follows  the  wording 
of  RV.  i.  170.  1 : na  nunam  asti,  no  6vah:  kas  tad  veda  yad  adbhutam?  cp.  Nirukta  i.  6, 
where  nunam  is  explained  by  adyantanam,  and  svas  by  svastanam : see  Roth,  Erlauterungen, 
p.  6.  0 Yaska,  loc.  cit.,  explains  adbhutam  by  abhutam ; cp.  Oldenberg,  op.  cit.,  p.  61. 


51.  ‘ But  the  intention  itself  ( cittam  eva)  of  any  one,  in  the 
uncertainty  of  purpose  ( artha-samcare ),  comes  to  naught  ’ a. 
Agastya  (then)  said  to  Indra,  ‘ Why,  us  ? ’ (kim  nah : i.  1 70.  2)  ; 
‘ they  (the  Maruts)  are  thy  brothers  ’ b. 


TIT 


rVr7,  b, 

r,  m1hd  hd),  n, 

~ \ T> \T  -Ji  f\T  7 IrTi  i« 


n(abgm),  cp.  RV.  i.  170.  1, 


a 5iah  is  a paraphrase  of  RV.  i.  170.  ic<L  kasya  cit  = anyasya,  cittam  eva  — cittam 
utaadh.it am,  arthasamcdre=abhi  samcarenyam,  vinasyati  — vi  nasyati.  In  Nirukta  i.  6 
ddhitam  is  explained  by  adhyatam  = abhipretam.  b Bhrataras  tava  = RV.  i.  170.  2: 

bhrataro  marutas  tava. 


RV.  i.  170-]  BRHADDEVATA  iv.  52 — [140 

52.  ‘Agree  with  the  Maratsa  ; slay  us  not,  ^atakratu’ b.  But 
in  the  (stanza)  ‘ Why  us,  O brother  ? ’ ( him  no  bhratah  : i.  1 70.  3) 
Indra  reproached  Manya  c (Agastya). 

fkrVn  (cp.  RV.  i.  170.  2,  b,  ^'4^  hdtn’r. — 

br2r6r7n,  RV.,  «T  f,  *T  k^hdm’r. — hm’rfk,  b,  n. 

a Marudbhih  samprakalpasva  ; cp.  RV.  i.  170.  2 : tebhih  kalpasva  sadhuyd.  b Vadhlr 
md  nab  ; cp.  RV.  ibid.:  ma  nah  samarane  vadhih.  c Manya,  as  the  name  of  the  poet, 
occurs  in  RV.  i.  165.  14,  15.  Cp.  Sieg,  p.  108,  line  7. 

53.  But  Agastya  in  the  (stanza)  ‘ Ready  ’ ( aram  : i.  1 70.  4) 
pacified  the  agitated  ( Jcsubdha ) Indra.  After  propitiating  him, 
he  made  over  the  oblation  to  them  (the  Maruts)  a. 

hm’rfk,  b,  n.  — ^m^hndr,  ^^b, 

sff^fkrVr7n. — hm1  r,  brVn,  W^r7,  Wr^tfk  (cp. 

TB.  ii.  7.  11  on  RV.  i.  165 : tan  . . kaydfubhiyenaafamayatam,  and  TMB.  xxi.  14.  5 : agastyo 
. . tenaaiamayat,  quoted  by  Ludwig,  vol.  v,  p.  498).  Further  passages  in  Sieg,  pp.  no, 
in. — brn,  fk,  Am1. — The  end  of  the  varga  is  here  marked  by 

30  in  hdf,  by  33  in  b,  not  at  all  in  mxk. 

“ The  second  line  (53C<J)  is  probably  meant  to  refer  to  the  contents  of  RV.  i.  170.  5, 
though  Indra  is  there  invoked  to  taste  the  oblations,  not  the  Maruts. 

11.  RV.  i.  171-178.  Agastya  and  Lopamndra : RV.  i.  179. 

54.  Then  when  the  Soma  had  been  pressed,  Indra  made  them 
(the  Maruts)  drinkers  of  Soma  (with  him).  Therefore  one  should 
understand  that  in  (hymns)  addressed  to  Indra  the  Maruts  are 
incidentally  praised. 

^ B,  Tf  hm’r. — favnfa  r,  hdnfibfk,  faUlTfij  rV.— 

WR  TspTT^hd,  7TP1  r,  *T^7T:  *jJ7TT:  br6r7,  k, 

*nSrl  f- — Before  54,bfkr(r2r5r7?)  add  the  following  sloka  (wanting  in  hdr^m1): 

*ri?reftr^ra  I 

a r,  ^ri^nf^r  f,  k,  b.  b r,  ° t, 

k,  °^I%^  b.  Tho  correct  form  of  the  first  line  was  probably  ^411  4| 

^^411^1^1 , 'with  the  previous  stanza  (i.  170.  4)  Agastya  conciliated  Indra  from  a desire 
of  his  affection.’  This  sloka  is  cloarly  a later  addition,  being  simply  a repetition  of  the 
previous  one,  the  second  line  being  almost  identical  evon  in  form  with  53***. 


141]  — iv.  59  TRANSLATION  AND  NOTES  [-RV.  i.  179 

55.  Pleased  at  heart  the  seer  praised  the  Maruts  again 
separately  a in  the  two  (1 71 , 172)  hymns,  ‘ To  you  ’ ( prati  : i.  1 71.  1), 
but  Indra  with  the  six  following  ones  (173-178). 

TTT^dr,  <Tt  hm1bfk.  — bkrV’r7,  hmY  — TTf^T  fbm1,  Efa 

hdr,  ifttTT  k. — ^ trfW  hdndr,  *TRTfXlfigH:  B r2r6r7). 

* That  is,  by  themselves,  without  Indra,  the  repetition  of  prthak  indicating  the  two 
hymns  1 71  and  172. 

B 56.  And  Indra  in  the  four  (stanzas)  ‘ Praised  ’ ( stutusah  : i.  173. 
3-6)  is  praised  with  them a.  Wherever  Indra  was  with  the 
Maruts,  he  was  Marutvat  (attended  by  the  Maruts). 

b,  ^ fin1,  ^ k. — This  sloka  appears  in  bfkin1,  but  is  wanting  in 
hdr  (Mitra  having  no  note  on  the  omission).  It  must  be  original,  as  the  statement  of 
the  SarvanukramanI,  catasro  * ntya  marutvatiyah,  is  based  on  it. 

R Cp.  SarvanukramanI : marutvams  tv  indro  devata. 

57.  The  seera  began,  from  desire  of  secret  union,  to  talk  to 
his  wife,  the  illustrious  Lopamudra,  when  she  had  bathed  after 
her  courses  ( rtau ) b. 

^rfr  bfkrVr6,  ^rj#  hnfir. — hrbfk,  m1.  — has  been 

misprinted  . — The  end  of  the  varga  is  here  marked  by  ^ in  hdbfk. 

a That  is,  Agastya.  b The  Nitimafijarl  on  EV.  i.  1 79.  1 quotes  slokas  57-60 ; 

Oldenberg  prints  them  in  ZDMG.  xxxix,  p.  68  j Sieg,  Sagenstoffe,  p.  120,  translates  them. 

12.  Agastya  and  Lopamudra.  B.V.  i.  180-191. 

58.  She  with  the  two  stanzas  * During  many  ’ ( purvlli : i.  1 79. 
1,  2)  expressed  her  purpose.  Then  Agastya,  desiring  to  enjoy 
himself,  satisfied  her  with  the  two  (3,  4)  following  (stanzas). 

59.  The  disciple  (of  the  seer)  becoming  aware  by  austerity  a 
of  the  whole  condition  of  these  two  desiring  to  enjoy  themselves, 
(but)  thinking  he  had  committed  a sin  ( enas ) in  listening  ( 6rutvd ) b, 
sang  the  last  two  (stanzas  : 5,6). 

m1fr,  hbk. — m1,  r (r1  rV),  ^ hd,  ^ b,  r2r3, 

^Tfk,  ^ ^H?lr5r7.  The  evidence  of  the  SarvanukramanI  (cp.  also  Sayana)  leaves 
no  doubt  as  to  having  been  the  original  reading;  see  note  b. 


RV.  i.  1 79-] 


BRHADDEVATA  iv.  60 — 


[142 


a Cp.  iv.  47:  samvadam  tapasa  veda,  and  iv.  50:  vijnaya  . . tadbhavam.  b Cp. 
SarvanukramanI : samvadam  frutvgantevasi  brahmacdrlantye  . . apaiyat ; and  Sayana  on 
RV.  i.  X 79*  5:  sambhogasamlapam  frutva  tatprdyaicittam  cikirsur  uttarabhyam  aha. 

60.  The  preceptor  and  his  wife  [guru)  lauding  and  embracing 
him  kissed  him  on  the  head,  and  smiling  both  of  them  said  to 
him,  ‘ You  are  sinless,  son  ’ a. 

UireUimVr6,  IfW  1-,  b,  fk. — ^ r,  ndbfk,  3J^hd. — 

hm1r,  bf,  “fawag:  k. — °jn^rr*rr  wfa  bfkr,  °>ft 

Am1. 

a RV.  i.  179  is  treated  as  a whole  by  Oldenberg,  ZDMG.  xxxix,  pp.  65-68,  and  by 
Sieg,  Sagenstoffe,  pp.  120-126. 

61.  Then  with  the  five  hymns  (i.  180-184),  ‘Your  (coursers) 
through  the  regions  ’ ( yuvo  rajamsi  : i.  180.  1),  Agastya  praised  the 
Asvins  ; but  with  the  following, ‘Which  of  the  two’?  (katara:  i.  185), 

UTW  bdrVr6,  m1,  (only)  b,  rfk, 

^irfTfTT  r5. 

62.  (he  praised)  Heaven  and  Earth  ; with  the  hymn  ‘ To 
our’  ( a,  nah : i.  186),  all  the  dwellers  in  the  sky  ( visvan  divaukasah )a; 
(with)  ‘The  draught’  ( pitum  : i.  187),  Food — ‘Kindled’  ( samiddhah : 
i.  188)  is  an  AprI  hymnb — and  (with)  ‘0  Agni,  lead’  (ague  naya: 
i.  189),  (he  praised)  Agni. 

*}%«T  r,  ^%*1T  hndbfk. — bf,  krW, 

¥f*nrrT^ft  br,  iWfl'  d,  ^T(+14  m1  (cp.  SarvanukramanI:  — 

hndr,  ^ ^ bfkr2r6r7  (SarvanukramanI : •f?I . . . 

a That  is,  the  All-gods  ( vihan  devan).  b According  to  the  reading  of  A,  this 
statement  as  to  i.  188  must  be  taken  parenthetically,  the  following  agnim  being  governed 
by  tustava  in  6le.  The  reading  of  A is  irregular  in  its  Sandhi  ( samiddhapryah  = samiddha 
apryah),  while  in  B the  pratika  is  imperfect : ague  ca  naya  for  ‘ ague  naya ' ca. 

63.  ‘The  resistless’  ( anarvanam : i.  190)  is  to  Brhaspati. 
The  following  (hymn),  ‘ Venomous  creature  ’ (kankatah  : i.  i9i)a, 
is  of  esoteric  import  (upanisat) b.  Some  consider  this  to  be  a praise 
of  Waters,  Grass,  and  the  Sunc. 

TT^hmY  incr:  b,  RTT  fkrW. — gfa  lidrk,  b,  *jf(T  f. 


143] 


— iv.  66  TRANSLATION  AND  NOTES  [-RV.  ii.  10 


a Another  case  of  irregular  Sandhi  (as  in  the  preceding  s'loka:  kahkatopanisat  = kahkata 
upanisat).  b On  the  meaning  of  upanisat  as  used  here,  cp.  Sadgurusisya  on  RV.  i.  50. 
c Cp.  SarvanukramanI:  kahkatah  . . upanisad  . . ap-trna~tauryam  visaiahkavan  agastyah 
prdbravit. 

64.  Or  Agastya,  in  fear  of  poison a,  saw  this  (hymn)  as  an 
antidote.  The  last  couplet  here  of  the  hymn,  however,  contains 
no  distinct  name  ( adrstakhya ) and  its  character  is  obscure b 
( nastarupa ) c. 

TT  hndr,  B.— hm’B,  r.— 

B,  hm’r. — lim’B,  r. — 5^:  m1,  hdr3, 

bf,  f^r:  k,  RT^:  r. — The  end  of  the  varga  is  here  marked  by  in  bfk,  not  in 
hdm1. 

a Op.  the  quotation  from  the  SarvanukramanI  in  note  c on  the  preceding  s'loka. 
b No  name  of  any  deity  appears  in  this  couplet;  and  as  to  the  only  two  names  of  living 
things,  kusumbhaka  and  vrhika,  which  occur  in  it,  the  sense  of  the  former  is  quite  uncertain, 
while  that  of  vrscika,  though  meaning  scorpion  in  later  Sanskrit,  is  somewhat  doubtful.  The 
expression  nastarupa  seems  to  mean  that  the  sense  is  not  obvious  from  the  form  of  the 
stanzas  themselves  : cp.  the  expression  tatha  rupam  hi  dr&yate  which  is  used  several  times  in 
the  BD.  (iii.  76  &e.).  0 The  fact  that  varga  12  contains  6even  slokas  does  not  indicate 

here  that  some  of  them  are  later  additions  ; for  as  the  end  of  a mandala  always  coincides 
in  the  BD.  with  the  end  of  a varga,  the  latter  has  sometimes  more,  sometimes  less,  than 
the  normal  number  of  five  s'lokas  (cp.  iv.  18,  25;  v.  28;  vi.  6,  25,  29;  v.  19  is  no 
exception,  as  slokas  102,  103  there  are  an  introduction  to  mandala  vi). 

Mandala  ii. 

13.  Deities  of  RV.  ii.  1-12.  Grtsamada,  Indra,  and  the  Daityas. 

65.  Grtsamada  praised  Agni  (with)  ‘Thou’  ( tvam  : ii.  1).  Then 
‘ With  sacrifice  ’ ( yajhena  : ii.  2)  and  ‘ Agni  kindled  ’ ( samiddho 
agnih  : ii.  3)  are  (respectively)  addressed  to  Jatavedas  and  AprI 
stanzas.  Then  with  the  seven  (hymns  : 4-10)  ‘I  call  ’ ( huve  : ii.  4) 
(he  praised)  Agni. 

Wt^  hm'r,  TjftfR  rV,  f,  Sfa  k,  %tTT  b.— bfkr2r3, 

^TR^hd,  grrrr^r^mL. 

66.  a Having  applied  himself  to  austerity,  he,  with  ( bibhrat ) 
a great  body  like  that  of  Indra  ( aindra ),  in  a moment  appeared 
in  heaven  and  air  and  here  (on  earth). 


RY.  ii.  12] 


BRHADDEVATA  iv.  67— 


[144 


h m’rns,  bfkr2r5r7. 

a The  NTtimafijari  on  RV.  ii.  12.  1 quotes  66-69;  Dayana  quotes  66-68,  besides 
giving  two  other  versions  of  the  story. 

67.  Now  the  two  Daityas  of  terrible  prowess,  Dhuni  and 
Cumuri,  thinking  him  to  be  Indra,  both  fell  upon  him  armed. 

hmb  n,  ^ bfks.— <J  hmLks,  sft  bn,  eft  fr5. — 
xft?ft  Bm'ns,  hdr. 

68.  The  seer  becoming  aware  of  the  intention  (bhava) a of  these 
two  bent  on  evil,  proclaimed  the  deeds  of  Indra  with  the  hymn 
£ Who  when  born  ’ ( yo  jatah  : ii.  1 2). 

a Cp.  above,  59 : viditva  . . tayor  bhavam. 

69.  The  deeds  of  Indra  being  (thus)  declared,  fear  quickly 
entered  them.  Now  Indra  (saying)  ‘ This  is  (my)  opportunity/ 
struck  them  down  ( nibarhayat ). 

hm1rfb,  rVr6.— f hdmL,  jftrft  Bn 

(the  latter  reading  is  more  in  keeping  with  RY.  ii.  15.  9 : svapnenabhyupya  cumurirn  dhunim 
ca  jayhantha).  — ORt^hdm1,  r>  b,  f.— The  end  of  the 

varya  is  here  marked  by  ^ in  hdbf,  not  in  k. 

14.  Grtsamada  and  Indra. 

70.  Having  smitten  them  down,  6akra  addressed  Grtsamada 
the  seer : ‘ Look  upon  me,  friend,  as  one  beloved ; for  you  have 
become  dear  to  me  ’ ; 

hm1r,  ^ br5r7,  ^ f,  ^ k. — IRThndbfk,  *TT  rrVr6. — Whndrbfk, 

r1r4r6. — hm’bfkr6,  rdrb6  (Mitra  thinks  the  correct  reading  of  this 

passage  should  be  : % W fHWRL  ! )• — ITRfft  hndr,  m^ft  bfk,  r6. 

71.  ‘Ask  a boon  of  me;  and  may  your  penance  never  fail.’ 
Bowing  down  the  seer  replied  to  him : ‘ For  us,  O chief  of 
speakers  a, 

eft  hm1  r,  ^PU^bfk. — Am1,  bfkr. 

a The  seor  uses  this  form  of  address  in  support  of  one  of  the  boons  he  asks,*  speech 
that  stirs  the  heart.’ 


145] 


— iv.  75  TRANSLATION  AND  NOTES  [RV.  ii.  12 

72.  let  there  be  both  security  for  our  bodies  and  speech  that 
stirs  the  heart.  Let  us  abound  in  heroes11  and  wealth.  We, 
O Indra,  turn  our  thoughts  ( dhlmahe ) b to  thee  ; 

hdm1,  r5,  ^ vftafS  r,  ^ kr2,  f, 

b. 

R Tho  expressions  suvirah  and  vak  castu,  hrdayamgamd  were  doubtless  suggested  by 
the  last  pilda  of  RV.  ii.  12.  15:  suvtraso  vidatham  a vadema,  aud  by  ii.  21.  6c<i : ( dhehi ) 
posam  rayindm,  aristim  tanunam,  svddmanam  vdcah.  b The  evidence  of  the  MSS. 

points  to  the  form  dhi-mahe  (which  I take  to  he  tho  1.  plur.  pres,  middle  of  dhi,  to  think) ; 
dhimahi  in  R is  doubtless  due  to  the  influence  of  that  form  in  the  Savitrl  (RV.  iii.  62.  10). 

73.  and  thee,  O Indra,  we  discern  in  every  birth  a,  and  this 
my  heart  is  fixed  on  thee  ; go  not  away  : thou  art  the  better 
chariot-fighter  ’ ( rathltarah ) b. 

Fri  ^ f^TT^ffr  h m’rb,  fk. — oPuDl  br,  f, 

hdr1r3r4r6m'  ( fij  ^ f*T  perhaps  due  to  a transposition  of  syllables  by  a 
slip  of  tho  copyist  of  the  archetype  of  A,  that  is,  «U3Tf5T  for  W'iTDr). — strict  hm1  rb, 
(TrT^dr4!6,  ^cl^fk. — iTTWT^  m1,  hdr,  ?TTTTT^T^  f,  flTITRTW  r5r7, 

b. 

“ That  is,  probably,  in  every  form  thou  assumest.  b This  being  a reason  for 

Indra  remaining  with  Grtsamada  to  assist  him  in  his  conflicts  with  Daityas ; cp.  the  words 
used  of  Indra  in  RV.  i.  84.  6 : nakis  tvad  ratliitarah. 

B 74.  This  choice  (made  by  Grtsamada)  is  explained  in  the 
final  (6)  stanza  (of  RV.  ii.  2 1),  ‘ 0 Indra,  the  best  ’ ( indra  sresthani) : 
he  chose  all  this  as  a boon.  The  Lord  of  6aci  hearing  that a, 

br,  «rf ^ fk,  m1. — ^Nfaf,  ^T^b,  ^T^r.  — WT- 

r,  WTDt  m1,  b,  %BT*rfjnriWTT  fk. — This  sloka 

is  not  found  in  A,  but  bfkndr  have  it. — The  end  of  the  sloka  is  here  marked  by  ^8  in 
bfk,  not  in  m1. 

a That  is,  the  prayer  of  Grtsamada  stated  in  7 2,  73. 

15.  Story  of  Indra  and  Grtsamada  (continued). 

75.  the  Swift  Conqueror  ( turasdt ) agreeing,  grasped  (him)  by 
the  right  hand,  and  the  seer,  through  his  friendship  for  him, 
touched  Indra’s  hand  with  his  own. 

grrerz  hdm1,  jywrt  B.— g Bhdm1,  wi  r.—^fw^  hmLfb,  * k. 

II.  u 


BBHADDEVATA  iv.  76— 


[146 


RV.  ii.  12-] 

76.  And  thus  they  went  together  to  great  Indra’s  abode. 
There  the  Destroyer  of  Forts  ( puramdara ) himself  affectionately 
honoured  him, 

^hmh,  ^ bfk. — hm’r,  br2r5r7,  fk. 

77.  and  paid  reverence a to  the  seer  with  ceremony  prescribed 
by  ruleb.  And  because  of  his  friendship  the  Lord  of  Bay  Steeds 
(harivahana)  again  addressed  him  : 

fTTjfsj  ^^5p^r2r3r4r6d,  r^fw^ 

b (transposition  for  0fW«T°  ?),  f. 

a Cp.  below,  v.  79,  where  the  same  verb  (puj)  is  used  of  a king  receiving  a seer. 
b Cp.  the  same  expression  below,  v.  24. 

78.  ‘Since  you,  O best  of  seers,  with  your  praise  (grnan) a 
delight  ( madayase ) us,  therefore,  being  the  son  of  &unahotrab, 
you  shall  be  (called)  Grtsamada  by  name  c. 

STOfr,  b,  hdm1,  (for  the  three  words  WH^R- 

fk. 

a Cp.  Yaska’s  etymology,  Nirukta  ix.  5 : grtsa  iti  medhavinama  grnateh  stutikarmanah. 
b Cp.  ArsanukramanI  ii.  2 : aurasah  Junahotrasya  ; and  Sadgurusisya  on  SarvanukramanI, 
introduction  to  Mandala  ii : tunahotraputrah.  0 Cp.  Sadgurus’isya,  ibid.:  pa&cad 

indrenoktagrtsamadanama.  The  reference  he  makes  to  the  ‘ Rsyanukramana  ’ can  only  be 
intended  for  a paraphrase  of  the  corresponding  passage  in  the  ArsanukramanI,  ii.  2-3°^. 

79.  Then  with  the  twelve  (ii.  11-22)  hymns  (beginning)  ‘ Hear  ’ 
( Srudhi : ii.  11.  1)  the  seer  praised  Indra.  And  just  as  he  was 
praising  (him)  he  saw  Brahmanaspati  there. 

s^TWfinihdndr,  bfk. — The  end  of  the  varga  is  here  marked  by  ^4 

in  hbfk,  not  in  m1. 


16.  Deities  of  E.V.  ii.  23-30. 

80.  Now  he  praised  Brhaspati  also  in  those  (stanzas)  in  which 
(that  form  of)  the  name  ( linga ) a appears.  He  praised  him  also  b 
with  the  four  (hymns)  after  this  (ii.  23-26) 

Tf  hm'r,  r7,  Rf  b, 

fk  (cp.  SarvanukramanI  on  ii.  23  : — rT*TOf»i0  bfr,  rTR^rfH0 


147] 


— iv.  83  TRANSLATION  AND  NOTES  [-RV.  ii.  28 


k,  hdmVr3r2r7.— < kr5,  r3,  kd,  r7,  °faTs\ 

m1fr,  °fHTTT  b. 

a The  Sarvanukramani  has  the  same  word  drstalingd,  which  fadgurusisya  explains 
as  follows  : tatra  brhaspate  devanida  ityadi-drsta-brhaspati-sabdad  brhaspatidevatyah. 

b That  is,  Brahmanaspati  as  well  as  Indra : tam  apt  referring  back  to  brahmanaspatim  in 
79*  because  8oab  is  parenthetical. 

81.  (beginning)  ‘Of  the  hosts’  (gananam  : ii.  23.  1)  ; in  the 
(stanza)  ‘All’  (viham  : ii.  24.  12)  Indra  and  Brahmanaspati 
together.  Ora  (he  praised)  Brhaspati  incidentally  ( prasangat ) 
and  Brahmanaspati  strictly  speaking  ( eva ) b. 

hrbfk,  dm1. — °f7T  hndr,  °faW?fi - 

bfkrV. — ^ kndbfk,  TT  r5. 

a As  an  alternative  way  of  stating  what  has  been  said  in  80 : that  is,  Brahmanaspati 
is  suktabhdj,  while  Brhaspati  is  rgbhaj  (80)  or  nipatabhaj  (81).  b The  Sarvanukramani 
gives  the  deity  of  ii.  23-26  as  Brahmanaspati,  adding  barhaspatyas  tu  drstaliiigah. 

A 82.  He  praised  the  different  power  of  the  two  by  (lauding) 
one  and  the  same  deed  a. 

To  Mitra,  Varuna,  Daksa,  Amsa,  Tuvijatab,  Bhaga,  Aryaman, 

hdr3,  m1r. — 82a,‘  is  not  to  be  found  in  bfkr2r5  (doubtless  also  r7),  that 

is,  it  belongs  to  A only.  As  the  varga  has  six  slokas  with  this  line  included,  the  latter 
is  probably  a later  addition.  Cp.  note  on  83^. 

a That  is,  though  praised  under  different  names,  their  activity  cannot  be  distinguished 
in  these  hymns.  b Though  this  word  is  an  epithet  of  Varuna  in  RV.  ii.  27.  1 where 
the  names  of  the  Adityas  are  enumerated,  it  appears  here  to  be  meant  as  a proper  name 
so  as  to  make  up  seven  Adityas.  In  this  the  author  doubtless  had  Nirukta  xii.  36  in 
his  eye,  where  tuvijatah  is  explained  as  bahujataf  ca  dhdtd.  In  BD.  vi.  147,  i48a6  (B) 
twelve  Adityas  are  enumerated,  including  Dhatr. 

83.  the  Adityas,  belongs  the  hymn  ‘These’  (imah : ii.  27). 
(The  hymn)  ‘This’  ( idcim : ii.  28)  is  stated  to  be  addressed  to 
Varuna.  (The  stanza)  addressed  to  Varuna  beginning a ‘Who 
me  ’ ( yo  me  : ii.  28.  10)  is  destructive  of  evil  dreams  and  the  like  b. 

bfkr5r‘,  hdmL3. — ^rt^JT  kdndr3,  br5r‘. — r3bfk, 

m1,  hd— <>injrrf^  k,  °wrTpft  fb,  wrftpft:  hdmL3. — 85cd 

occurs  here  in  hdndr3,  but  in  the  B MSS.  it  is  found  after  92,  where  with  reference  to 


RV.  ii.  29-] 


BKHADDEVATA  iv.  84— 


[148 


RV.  ii.  41.  20  it  is  quite  out  of  place,  but  where  its  presence  gives  the  varga  five  slokas 
(a  matter  of  no  importance  there:  cp.  above,  iv.  64,  note  °).  Its  present  position  is  necessary, 
though  its  inclusion  gives  the  varga  one  line  beyond  the  normal  number  of  five  slokas. 
If  any  of  the  other  lines  are  later  additions,  they  are  probably  82“ &,  found  in  A only,  and 
8ic<i,  which  could  be  spared  from  the  text  with  advantage,  though  it  is  found  in  all  the  MSS. 

a The  reading  of  the  B MSS.  would  mean:  ‘The  (stanza)  “Who  me”  in  (this) 
hymn  to  Varuna.’  The  comparison  of  vi.  78  makes  this  reading  vdrune  seem  more  likely 
to  have  been  the  original  one  than  varuni.  b The  reading  of  m1  looks  like  duhsvap- 
nagha°,  ‘the  sin  (caused)  by  evil  dreams.’  Some  MSS.  of  the  Sarvanukramani  add  the 
words  upantyd  duhsvapnand&rii,  and  the  Rgvidhana,  i.  30.  1,  describes  this  stanza  as 
duhsvapnatamarii. 

84.  ‘Upholders  of  law’  (dhrtavratah  : ii.  29)  is  addressed  to 
the  All-gods,  but  that  which  follows,  ‘Bight’  ( rtam : ii.  30),  is 
addressed  to  Indra.  In  the  (stanza)  ‘His  power  indeed’  ( pra  hi 
hratum  : ii.  30.  6)  Indra-Soma  are  praised  together. 

qt  g ^hmb,  Tit  cTcT:  br5,  Tit  rW  f,  ^ ra,  k. 

85.  But  in  the  hemistich  ‘ O Sarasvatl,  thou’  ( Sarasvati  tvam  : 
ii.  30.  8al)  the  Middle  Vac  (is  praised).  ‘Who  us’  ( yo  nah  : 
ii.  30.  9)  is  (in)  praise  of  Brhaspati ; the  stanza  ‘That  of  yours’ 
( tam  vah  : ii.  30.  1 1)  is  (in)  praise  of  the  Maruts. 

3 r,  g hdndb,  3 fkr2.— ^ b, 

*mukr2,  '3^1  r5>  fWfrf  g ^ hdndr.—  ^ r6, 

ft5!  fk,  b,  <3tT*T  h mTr:  the  reading  of  the  B MSS.  is  supported  by  the 

Sarvanukramani : yo  no  bdrhaspatya  tam  vo  marutt. — The  end  of  the  varga  is  here 
marked  by  8$  in  hbfk,  not  in  dm1. 

17.  Deities  of  RV.  ii.  31-35. 

86.  ‘Our’  ( asmdlcam : ii.  31)  should  be  (regarded  as)  addressed 
to  the  All-gods  ; and  the  stanza  at  the  beginning  of  (the  hymn) 
‘ Of  this’  ( asya : ii.  32.  1)  belongs  to  Heaven  and  Earth  ; the  two 
following  it  (ii.  32.  2,  3)  are  addressed  either  to  Tvastr  or  to  Indra. 

bfkrV,  WfhmV,  <J  r.— ^TWfrT  b,  g 

f,  -^I^rr  W*  TTf^JT^  g r5r7,  ^ r3, 

hd,  m1,  gWT^TgTlW  g r. — m1,  hdr2, 

f,  r,  r1  r4  r8,  (^T^l)  gfa  WFgft  b. — brVr®  have 


149] 


— iv.  89  TRANSLATION  AND  NOTES  [-RV.  ii.  34 


at  the  beginning  of  the  line  before  1<4T°  (instead  of  at  the  end  of  the  preceding 
line). — m1,  h,  d,  TR  %"2IT  r3  (cp.  Sarvanukramani : 

1 *Wt  c^T^fr  W[),  r,^f^W  f,  b,  r6r7. 

87.  Two  (stanzas)  each  belong  to  Raka  (ii.  32.  4,  5)  and  Sinivall 
(6,  7),  while  with  the  last  (8)  the  six  (goddesses)  Gungu  and  the 
rest  (are  praised)  : 

B preceded  by  these  (stanzas  : tatpurve ) there  are  two  stanzas 
(beginning)  * Kuhu  I ’ a ( kukum  aham)  traditionally  held  (to  belong) 
to  Kuhu. 

SC I'il h,  *T3  Di'd  (MZ  d),  ^5  b,  ^~STRTR  fk, 

ci  " N ^ 

r1  r4 r8,  TR  r. — 7RTORT  hm’rbfk,  °«tT?JT  *pTT:  rVr6. — 8fd 

are  found  in  B only,  not  in  Am1. 

a In  TS.  iii.  3.  n5  the  two  stanzas  to  Raka  (=  RV.  ii.  32.  4,  5)  are  followed  by  the 
above  two  stanzas  to  Kuhu,  and  are  preceded  by  others  to  Anumati  (TS.  iii.  3.  ii3'4); 
these  are  again  preceded  by  four  to  Dhatr  (TS.  iii.  3.  n2'3). 

B 88.  Followed  by  these  ( tacluttare ) there  are  two,  anu  nah  (and) 
anv  it,  traditionally  held  to  belong  to  Anumati.  At  the  beginning 
in  the  same  place  there  are  four  (stanzas)  to  Dhatr  (beginning) 

‘ May  the  Creator  grant  us  wealth  ’ ( dhata  dadatu  no  rayim). 

ferfaTt  ^ rW,  ?§rRb,  fefcl  ^ fk. — rVr7,  H*  II 

fk,  % fr^R  b.— fr2r5 r7,  rRRT  k,  b.— ^rrffT  r2r6r7,  *TT 

fk,  ^ *fr  ts.). 

89.  Now  ‘To  thee’  (d  te  : ii.  33)  is  addressed  to  Rudra  (and) 
the  following,  ‘ Delighting  in  showers  ’ ( dharavarah  : ii.  34)  to  the 
Maruts. 

Seeing  a beast  (mrgam) a on  his  left,  the  seer  himself  approaching 
in  fear  ( bibhyad  etya)b, 

^TRcT^  hmVrV,  b,  fk,  r. — hmh3,  IRR 

bfkr1r4r9  (*R  in  RV.  ii.  33.  11).— ^Rhdm1, 

f,  faW  7^  b,  r,  (wfal) 

(the  last  two  syllables  come  from  the  following  line)  r1r4r6. 

a Or  ‘ beasts  ’ according  to  six  MSS.  b Or  ‘ afraid  of  them  ’ according  to 

several  MSS. 


RV-  “•  33-] 


BEHADDEVATA  iv.  90— 


[150 


90.  praised  the  same  in  the  (stanza)  ‘Praise  the  famous’ 
(stuhi  &rutam  : ii.  33.  1 1),  propitiating  him.  Then  in  the  following 
hymn  (beginning)  ‘Unto’  ( upa  : ii.  35)  Apam  napat  is  praised. 

(T^rraHhd,  b,  Treft  f,  rVr7. — 9oa6  is  omitted  in 

m1r. — TTrT:  hdr,  br7,  fk. — The  end  of  the  varga  is  here  marked 

by  in  bfk,  not  in  hdm1. 


18.  Deities  of  DV.  ii.  36-43.  Indra  as  a Kapinjala. 

91.  There  are  two  hymns  (ii.  36,  37)  addressed  to  the  Seasons 
(beginning)  ‘To  thee’  ( tubhyam : ii.  36.  1).  After  one  addressed  to 
Savitr  (38)  follows  one  to  the  Asvins  (39).  With  the  last  (stanza  : 6) 
of  (the  hymn)  to  Soma-Pusan  (40),  Soma,  Pusan,  and  Aditi  as 
well,  are  praised. 

hbk,  f,  r.— b,  (^nO  f,  *fmr- 

hndr  Sarvanukramanl). 

92.  And  (at  the  beginning  of  ii.  41)  there  are  two  (stanzas) 
to  Vayu  (1,  2),  one  to  Indra -Vayu  (3);  next  (come)  five  triplets 
(4-18)  addressed  to  the  Praiiga  deities a.  The  stanza  ‘Forth’ 
( pra : 19)  praises  the  two  Soma  carts:  Agni  is  there  incidental 
( nipata-bhdj ).  ‘ Heaven  and  Earth  ’ ( dyava  : 20)  (praises)  Heaven 
and  Earth  ; then  follow  (2 1 ) the  two  Soma  carts  b. 

wro  a,  b,  f%rrrT  f,  (^ ) to 

r. — Trn3*rrct  b,  hdm7rfk. — hrfk,  b. 

a On  these  deities  cp.  above,  ii.  27-35 ; also  Sarvanukramanl  on  RV.  i.  3 and  ii.  41. 
b According  to  the  Sarvanukramanl,  the  whole  of  the  last  triplet  (19-21)  is  addressed  to 
either  Heaven  and  Earth  or  the  two  Soma  carts,  while  Agni  is  optional  in  19®. 

93.  Nowa  Indra  again  desiring  praise,  became  a francoline 
partridge,  and  taking  up  a position  on  the  right  quarter  of  the 
seer  as  he  was  about  to  set  outb,  uttered  a cry  ( vavasa ) c. 

hm’rs,  bfkr2.  — hndrs,  Ufa 

rVr7,  TjTTt  ^f^TTITR.  b,  ^JT%  Hf?T  f. 

a This  and  the  following  sloka  are  quoted  by  Sadgurusisya  (p.  104)  on  RV.  ii.  43. 
b Cp.  Nirukta  ix.  4:  grtsamadam  artham  abhyutthitam  hapinjalo  ’ bhivavase , cp.  Sarvanu- 


151]  — iv.  96  TRANSLATION  AND  NOTES  [-RV.  iii.  6 

kramanl  on  RV.  ii.  43;  Rgvidhaua  i.  31.  3,  4;  Max  Miiller,  RV.2  vol.  ii,  p.  8. 
0 Though,  according  to  Roth,  Erlauterungen,  p.  125,  the  passage  of  the  Nirukta  quoted 
in  note  b is  an  interpolation,  it  was  evidently  known  to  the  author  of  tho  BD.  The 
stanrn  which  Yaska  goes  on  to  quote  for  kapifijala  is  the  first  of  the  khila  after  RV.  ii.  43. 


94.  He  (Grtsamada),  with  the  eye  of  a seer,  recognizing  him 
(Indra)  in  the  form  of  the  bird,  praised  him  in  the  two  following 
hymns  (ii.  42,  43),  ‘With  repeated  cry’  (kanikradcit : ii.  42.  1). 

tJTWWfa0  hra1r,  s,  bfk. — The  end  of  the  varga  is 

here  marked  by  in  bfk,  not  in  hdm1. 


Mandala  iii. 

19.  The  seer  Visvamitra.  Deities  of  RV.  iii.  1-6. 

95.  The  son  of  Gathi a who,  after  ruling  the  earth  b,  attained 
by  penance  to  the  position  of  a Brahman  seer  ( brahmarsi ) and 
(obtained)  a hundred  and  one  sons0,  uttered  the  hymn  which  is 
addressed  to  Agni,  ‘ Of  Soma  me’  ( somasya  md  : iii.  1),  and  the  two 
following  (iii.  2,  3) 

TTCTRI  lim'r  b,  f. — *h  SHT  b,  *TRra;  r,  3JTTS  fk,  qp^hd,  in1. — 

hdr,  °^^b,  r5r7,  f. — hd,  r, 

fk,  qifMyqtt  b. — qrq<  q hmL,  qcqrfq  qT  f,  qrqrfa  q b,  cT?qy  q 

rW. 

s That  is,  Visvamitra,  seer  of  Mandala  iii.  Sadgurusisya  (p.  104)  gives  a somewhat 
different  and  more  detailed  account  of  Visvamitra.  b This  remark  of  course  refers  to 

Visvamitra  having  originally  belonged  to  the  warrior  class.  c Cp.  AB.  vii.  18.  1. 


96.  addressed  to  Vaisvanara.  ‘With  every  log’  ( samit-samit : 
iii.  4)  is  an  AprI  hymn  ( apryah ).  There  follow  here  two  hymns 
(iii.  5,  6)  addressed  to  Agni : Heaven  and  Earth,  the  Dawns a,  the 
Waters,  the  Gods,  the  Fathers,  and  Mitra  are  incidentally 
mentioned  deities  ( nipatali ) b. 

q fkr'W,  3^'Rftq  W b,  r,  hdm1  (the 

pratika  of  iii.  3).  I have  omitted  the  syllable  q because  it  is  redundant  after  q, 


and  because  it  would  give  the  pada  thirteen  syllables  according  to  the  reading  of  the  B 
MSS.  R’s  reading is  impossible,  while  that  of  hdm1  4,  q | |«hj- 

%fq  I regard  as  a corruption:  q having  become  q?qX  q,  the  following  qqT- 

*lOq  had  to  be  changed  to  q-'Epq^iqfri . This  reading  gives  both  a wrong  and  an 


RV.  iii.  6-] 


BRHADDEVATA  iv.  97 — [152 

incomplete  sense:  the  following  also  (iii.  2)  beginning  “ vaisvanaraya”  (is  addressed  to 

Agni,  instead  of  Vais'vanara),’  and  no  account  is  then  taken  of  iii.  3. — hd, 
m\  WJTt  r,  wfwr  bfr2r5r7,  ^TtW  k— ’ \ hm’r,  ^ ^ ^ % b,  ^ ^ f k, 

\ s.  — hm'r,  bfr2r5r7s,  k.  — f^TtTRTT 

r3kr2r5r7,  ^T^fWT  ^Wt  fWcTT  fb,  f^RTrTT  m1,  STTcTTg- 

<J  fsTtrrTTHTWT^r,  §adgurusisya  (cp.  v.r.)  • — h r3bfk 

r2r6r7. 

a On  the  Sandhi  °3IT  see  introduction  to  Sarvanukramani,  p.  x,  and  foot- 

note 2 ; Aufrecht,  Aitareya  Brahmana,  p.  427,  last  §.  b Nipata  is  here  used  = nipatin. 
The  last  three  padas  of  96  are  quoted  by  Sadgurusisya,  p.  105. 

97.  In  (hymns)  addressed  to  Agni,  Vaisvanara,  Vanina,  Jata- 
vedas  are  seen  to  be  praised a.  Wherever  (here)  one  (of  them) 
may  be  praised  or  there  is  no  (actual)  praise b,  one  should  know 
that  they  are  intended  to  be  incidental  or  to  serve  as  a comparison. 

ST  hm1  r,  ^TT^St  B. — *TTT^f7T#r  hm’r,  tTTT^fH^T  B. — 

hdm1,  rWr6,  %qTWT^t°  b,  %m3n<^TTgo  fk,  %XU(gTWf^>  r — 

hdm1,  r,  otRT^Tl-  fk. 

a The  first  pada  has  only  ten  syllables.  b That  is,  when  the  deity  is  not  invoked, 
but  the  name  is  merely  mentioned,  as  in  a simile. 

98.  The  royal  seers a,  the  Grtsamadas,  the  Vasisthas,  the 
Bharadvajas,  the  KuSikas,  and  the  Gotamas,  the  All  (gods),  the 
Asvins,  the  Angirases,  the  Atris,  Aditi,  the  Bhojasb,  the  Kanvas, 
the  Bhrgus,  the  Two  Worlds  ( rodasl ),  the  Regions  ( disah)c , 

grfspirr  bfk,  giflpst  hdndr. — iftrTOTg  hd,  *flWrg  m1  bfkr. — jftWT  hndrb, 
HTWT  fk. — TOT  m\  TOt  hdr,  TOTT  b,  TOT  krVr7,  TOT  f. 

a Mentioned  as  a class  or  group,  like  all  the  following  names  except  the  Asvins, 
Rodasl,  and  Aditi.  b That  is,  liberal  patrons,  here  spoken  of  as  a class  (as  in  RV. 

x.  107).  0 Mentioned  below  also  (viii.  128)  as  incidental  in  hymns  to  the  All-gods. 

99.  when  praised  at  the  beginning,  enda,  or  middle  of  a hymn, 
in  (hymns)  addressed  to  Savitr,  Soma,  the  Asvins,  or  the  Maruts, 
to  Indra  or  Agni,  to  Rudra,  Surya,  or  Usas,  do  not  interfere 
(vyaghnanti)  with  the  deities  who  own  the  hymn  ( suktabhdj ) b. 

°*ft*rr°  hdr,  °^Nrr°  b.— < 1^57°  r,  hdm1,  °*TT^7tf^ro 

b,  °*rr^rfq^7°  fk. — °*fmT^%gr,  hd,  m1,  r2r6r7, 


153]  — iv.  102  TRANSLATION  AND  NOTES  [-RV.  iii.  26 

b'  f.— hndr,  ^Jcfl <sf T ’ r8r7,  no  7J  or  7TTI  in  bfk. — 

^rTT:  r,  ^rfi:  ^WHT^TT:  hrn’r3,  i^TcIT  ^WHTf^ft'  bfk,  ^<?rri  ^HTDl- 

«ftl{j7,  ^RTTf^fr*! r5* — The  end  of  the  varga  is  here  markod  by  4Q.  in  bfkd. 

a Cp.  above,  iii.  52;  also  i.  22  and  below,  v.  171.  b That  is,  such  incidental 

deities  do  not  interfere  with  one  particular  god  being  the  chief  deity  of  the  hymn. 

20.  Deities  of  RV.  iii.  7-29. 

100.  The  seventeenth  Adhyaya  (RV.  iii.  7-29)  is  Agni’s. 
‘Stand  erect  to  aid  us’  ( urdhva  u su  na  iltaye : i.  36.  13,  14) — 
these  two  stanzas  of  Kanva  are  addressed  to  the  sacrificial  post 
(yaupl),  and  the  five  (beginning)  ‘ They  anoint  thee’  ( anjanti  tvda  : 
iii.  8.  1-5). 

T^br,ZI7th  m1  fk. — r,  d,  , airpSTPfbfk. — *fTOT\h  d, 

TEfarreXbfk,  Uj. 

a The  correct  pratlka  is  tvdm,  but  tvd  ( tveti ) has  been  substituted  for  the  sake  of 
the  metre. 


101.  The  resta  (are  addressed)  to  many  posts,  while  the  eighth 
stanza  is  addressed  to  the  All-gods ; the  last  (stanza)  of  this 
(hymn)  is  that  which  is  said  to  be  concerned  with  cutting  (the 
post) b.  The  sixth  (hymn  : iii.  12)°  is  said  to  be  addressed  to 
Indra-Agni. 

irtrr  fkr,  ^rr«fr  hd,  mV,  W k— 

ft  ^frarr  hdm1.  sr^rr  bfkr6,  srg*rr:  *ffi°  r5r7,  ^frarr  r. — 

hdi 


r7.  b,  vzvnjray — fk. 


a That  is,  all  but  the  eighth  and  the  eleventh  stanzas,  which  are  excepted ; according 
to  the  SarvanukramanI  the  eighth  is  optionally  excepted  : anjanti  yupastutih sasthyadyabhir 
bahavo,'ntya  vrasciny,  astami  vaisvadevi  vd.  b The  text  of  the  SarvanukramanI  (also 
Sayana)  has  vrascini,  but  Sadgurus’isya  ( adhilcarane  lyut)  must  have  read  vrascani. 
c That  is,  the  sixth  hymn  of  the  Adhyaya  (cp.  100). 


102.  (The  stanza)  ‘Agni,  Dawn’  (cignim  usasam : iii.  20.  1) 
is  addressed  to  the  All-gods ; (they  are)  also  (invoked)  with  the 
(stanza)  * Dadhikra  ’ ( dadhikrcim  : iii.  20.  5).  But  the  stanza 
‘Agni  and  Indra’  (agna  indraS  ca:  iii.  25.  4)  is  addressed  to 
Agni-Indra.  The  following  triplet  (iii.  26.  1-3)  is  addressed 
to  Vaisvanara. 

11. 


x 


[154 


RV.  iii.  25-]  BRHADDEVATA  iv.  103 — 

hdm1r1r3r4r6bfkr2,  r:  the  latter  reading  is 

doubtless  a correction  owing  to  the  metrical  irregularity  of  a pada  of  nine  syllables  (cp. 
Sarvanukramanl : agnim  usasam  adyantye  vaisvadevyau).  — Am1,  ^fwr- 
3%f?T  fkr,  b r6r7,  b,  f,  T%fid  hm'r- 

hdbfk,  TJTT  r. 

103.  And  (the  triplet)  ‘ Let  them  go  forth’  ( pra  yantu  : iii.  26. 
4-6)  is  addressed  to  the  Marutsa.  The  last  (stanza),  ‘With 
a hundred  streams  ’ ( Satadharam : iii.  26.  9),  is  (in)  praise  of 
a preceptor13.  ‘Forth  your  food’  ( pra  vo  vajdh  : iii.  27.  1)  praises 
the  seasons  ; ‘Rub  ye’  ( manthata  : iii.  29.  5)  praises  the  priests. 

TTTW1  Bhm1,  WffT  hd,  wtf*  r, 

br2r6r7,  fk. — hdm'fk,  br. 

a Cp.  Sarvanukramanl : trcau  vaisvanariya-marutau : the  last  word  is  explained  by 
Sadgurusisya  with  dvitiyasya  ( trcasya ) maruto  'gnih.  See  Qeldner,  Yedische  Studien,  iii, 
p.  160.  b Cp.  op.  cit.,  pp.  159,  160. 

104.  But  in  the  (stanza)  ‘Misty’  ( purlsyasah : iii.  22.  4)  he 
(the  seer)  lauds  the  fires  on  the  altar  ( dhisnya ).  Now  they  are 
there  to  be  recognized  as  the  Divine  Sacrifices. 

hdbr,  fkr2. — <J  hm'r,  7HC  f bfkrV. — The  end  of  the  varga 

is  here  marked  by  ^0  in  bdm'f,  not  in  k. 

21.  Deities  of  RV.  iii.  30-33.  Visvamitra,  Sudas,  and  the  Rivers. 

105.  The  twenty-three a (hymns)  after  this  (beginning)  ‘They 
desire’  ( ichanti : iii.  30)  are  addressed  to  Indra.  But  in  the 
hymn  ‘ Forth  ’ ( pra  : iii.  33)  Visvamitra  and  the  Rivers  engaged 
in  a dialogue  b. 

hm'r,  bk,  f. — fWTf*P*:  r3bfkr2r7n, 

hd,  hrbfk,  r2r3r7,  ifa^rVr8. 

a That  is,  RV.  iii.  30-53,  not  30-52,  because  iii.  33  is  excepted ; for  similar  state- 
ments cp.  v.  12  and  105.  b 105°^  and  io6ai  are  quoted  in  the  Nltimafijari  on  RV. 
iii.  33.  1. 

106.  The  seer  going  with  Sudas — being  his  domestic  priest  for 
the  sake  of  sacrifice — to  the  confluence  of  the  VipaS  and  the  &utudrl 
addressed  these  two  (rivers)  with  (the  words)  ‘Be  propitious’  (saw). 


155]  — iv.  109  TRANSLATION  AND  NOTES  [-RV.  iii.  33 

*rf?TWTtf  hm1  rn(m),  fk,  b,  *r  n.~ ^-rt  wz  *r*rfa: 

b,  *Tf  f,  f hdml-  ^'re: 

hdm1,  alfartifl  r,  f,  ^^P^rtfrl  b,  ^Slrflrl  k. 

107.  In  that  (hymn)  there  appear  statements  ( pravadah ) in 
the  dual,  plural11,  and  singular:  in  the  hemistich  ‘Unto'  ( achci : 
iii.  33.  3a6)  or  in  the  (successive)  padas  ( pacchah ) ‘Down  to  thee’ 
(ni  te  : ioc,  iod,  1 1“),  in  the  singular  ( ekavat ) in  (reference  to)  the 
rivers  b ; 

RWt  TT  hdr,  TT  m1,  UH  ^ b,  ^ f,  cj  k.  — °cTfa  ^ hdm1, 

^ bfk,  ^ r. 

a Cp.  Nirukta  ii.  24.  b Which  speak  in  the  plural  in  iii.  33.  ioa. 

108.  in  the  dual  ( dvivat ) in  the  first  distich  (iii.  33.  1,  2)  besides 

a hemistich  (3cd),  the  speech  (being  that)  of  Vi£vamitraa  according 
to  the  sacred  text  ( sruteh)b . Or  (on  the  other  hand)  the  rivers 

addressed  the  seer  in  the  plural  ( bahuvat ) with  these  (following) 
stanzas, 

ocp-r:  hdndr,  °<r^%  b,  fk. — Tprrf^fw^T  hd,  Tprrfw^fw 

<TT  f,  r,  b,  XTrrrfH  TT  k. 

a According  to  the  ArsanukramanI  iii.  7 (followed  by  the  SarvanukramanI)  stanzas 
4,  6,  8,  10  are  spoken  by  the  rivers  ( nadlvacah ),  the  remaining  nine  by  the  seer  ( visva - 
mitravacamsi).  The  SarvanukramanI  has  in  this  passage  clearly  borrowed  from  the 
ArsanukramanI.  b The  same  expression  (srutefi)  is  used  in  the  SarvanukramanI  in 

stating  that  Visvamitra  is  optionally  the  author  of  RV.  iii.  31  (see  AB.  vi.  18.  2) ; the 
ArsanukramanI  (iii.  5)  has  the  expression  yatha  srutih  with  regard  to  that  hymn  (cp. 
Sadgurus'isya,  p.  106). 


109.  (viz.)  with  the  sixth,  the  eighth,  the  fourth,  and  the 
tenth ; the  rest  ( itarah ) are  the  seer’s.  The  two  gods  who  are 
celebrated  in  the  seventh  stanza  and  in  the  sixth  a 

W1W1  hf,  TOWT  dm1,  WTOTF  b,  TOTOTT  k,  r. — ^ 

hdm1!,  ^IJUziT  I rbk. — The  end  of  the  varga  is  here  marked  by  ^0  in 

m1,  by  ^ in  hdf,  not  at  all  in  bk. 

s Indra  and  Savitr  are  mentioned  in  the  sixth,  and  Indra  in  the  seventh.  The 
SarvanukramanI  says  : sasthisaptamyos  tv  indrastutih. 


RV.  iii.  33-] 


BKH ADDE V AT  A iv.  no— 


[156 


22.  RV.  iii.  31 : an  adoptive  daughter.  Visvamitra  and  Sakti. 

110,  111.  are  to  be  recognized  as  incidental.  In  the  last 
(hymn)a  there  is  (a  stanza) b addressed  to  Indra-Parvata.  How 
one  makes  a daughter  what  is  called  an  adoptive  child  {putrikd) 
or  in  that  sense  ( tatha ) impregnates  her0,  that  is  told  in  the  (hymn) 
‘ Teaching  ’ ( sasat : iii.  3 1) d.  In  the  stanza  ‘ Not  ’ ( na  : iii.  31.2)  the 
giving  of  inheritance  to  a daughter  is  forbidden  e. 

iNt  #°  hdr,  %%  b,  fk. — ?TPR  fkr2r6r7,  <TT*J  b,  «TTTt  hdnfir. — in. 

WT  km1  r,  WT  bfk. — W[  hdn^r,  TTTtYfT  bfr6r7,  k.  — Tf^T^frT 

lim’r,  b,  rT^TRf^ftT  f. — TTfrffw^  hmb,  TTfrTWffT  fk,  b. 

a That  is,  of  the  series  of  twenty-three  (above,  105),  viz.  iii.  53.  b That  is, 

hi-  53’  *•  ° Sincati  reto  is  meant  for  the  equivalent  of  sekam  rnjan  in  RV.  iii.  31.  ic. 

d RV.  iii.  31.  1 is  commented  on  by  Yaska,  Nirukta  iii.  4;  cp.  Sayana  on  RV.  iii.  31. 
1,2;  see  Geldner,  Vedische  Studien,  iii,  pp.  34,  35.  6 RV.  iii.  31.  2 is  commented 

on  by  Yaska,  Nirukta  iii.  6. 

112.  And  (the  seer)  says  that  her  son  (who  is)  younger  (than 
she)  is  a brother  like  an  eldest  (brother)  a. 

At  a great  sacrifice  of  Sudas,  by  6akti b Gathi’s c son 
(Visvamitra) d 

B,  rT^rT%cr  A.  — m1,  the  rest.  — hrnVPr4!6, 

r,  ^TTfT  bfk. — 7Trf^°  hdm1,  *rrfa°  bfkr. 

a That  is,  he  inherits  property  from  his  grandfather  through  his  mother,  just  as 
much  as  if  he  had  been  an  eldest  brother  of  the  latter.  I take  jyesthavat  to  be  = 
jyestham  ( bhrataram ) iva.  b Son  of  Vasistha.  0 The  form  Gatki  (not  Gadhi) 

is  supported  by  the  AB.  and  Sarvanukramani,  introduction  to  Mandala  iii.  d 1 12cd- 
Ii6a&  are  quoted  by  Sadgurusisya  on  RV.  iii.  53,  the  first  two  lines,  however,  only  in  an 
adapted  form;  cp.  Indische  Studien,  i.  119  f. ; Muir,  Sanskrit  Texts,  i.  343. 

113,  114.  was  forcibly  deprived  of  consciousness.  He  sank 
down  unconscious.  But  to  him  the  Jamadagnisa  gave  Speech 
called  Sasarpari,  daughter  of  Brahma  or  of  the  Sunb,  having 
brought  her  from  the  dwelling  of  the  Sun.  Then  that  Speech 
dispelled  the  Ku6ikas’°  loss  of  intelligence  ( a-matim)^ . 

hm’r,  bfk,  ajffaT  rVr7.  — WT%cj:  hrn’r,  WT%rT:  b, 

^T%rT:  fk,  *nr<?rr%<T:  r2r5r7. — hmY^Wt^f  bfk. — 7T#bfr,ri#  k, TT^TT 


157] 


— iv.  1 1 7 TRANSLATION  AND  NOTES  [-RV.  iii.  53 


hdr’r4. — si  ItjJ!  <J  hm’rs,  sHi^fl  ^ bfk.  — 113^  and  114  aro  quoted  by  Sayana  on 
EV.  iii.  53.  15  (ii2e<*  and  H3a6  being  paraphrased  by  him  as  well  as  Sadgurusisya). — 

1 14.  AmV^tlir^l^  b,  “Wrf^fTfW  fk,°^^rrt^T3I(?I  r,  & 

s. — hm'r,  cTT  rVr7,  s,  fk,  b.  — ’SHTRi 

<TT*TTn[«T^hm1r,  <TT*tMT^<t  ?,  -41*1  Id  MI*l=Hdd  b,  f. — 

The  end  of  the  varga  is  here  marked  by  ^ in  hdbfk,  not  in  m1. 

0 Cp.  EY.  iii.  53. 15, 16.  b Sasarpari  is  called  suryasya  duhita  in  EV.  iii.  53. 15. 
0 That  is,  the  other  Kusikas,  as  well  as  Visvamitra,  had  been  rendered  unconscious  by 
Sakti.  d The  word  occurs  in  EV.  iii.  53.  15  ( sasarparir  amatim  badhamana). 


23.  Visvamitra  and  Vac  Sasarpari.  Spells  against  the  Vasisthas. 

115.  And  in  the  (stanza)  ‘ Hither’  ( upa  : iii.  53.  1 1)  Visvamitra 
restored  the  Kusikas  to  consciousness  ( anubodhayat ).  And 

gladdened  at  heart  by  receiving  Speech  he  paid  homage  to  those 
seers  (the  Jamadagnis), 

TT^fT  mW,  b,  ^f?T  hd,  f,  ^(5 

I r,  rs,  E^fTT  (the  fuller  pratTka)  s. — hm'r,  s, 

b,  ^%dl.fk:  the  latter  two  readings  probably  stand  for  as  EV.  iii. 

53.  n contains  the  form  I have  corrected  to  as  the 

syllable  ^ could  only  be  accounted  for  by  «J  (not  *^),  and  unaugmented  forms  are  not 
uncommon  in  the  BD.  (e.  g.  above,  113,  avasidat). — ifgTrilT  hm’rs,  nfcilB  IfWl  b,  Vf?T- 

FT3rr  fk. — rrr^V^5T(?T^r?Tft  h m1  r b f k,  crr^Vfa^fWtrV,  ?• 


116.  himself  praising  Speech  with  the  two  stanzas  ‘ Sasarpari  ’ 
( sasarparlh  : iii.  53.  15,  16).  (With  the  stanzas)  ‘ Strong’  ( sthirau  : 
iii.  53.  17-20)  (he  praised)  the  parts  of  the  cart  and  the  oxen,  as 
he  started  for  home. 


n6a6  comes  before  H5C<J  in  bfk. — bfkrJ,  xf  hm’r  (EV.  iii.  53.  18 

has  though  all  the  MSS.  have  consistency  requires  ^ in  the  text. — 

hm1!,  b,  f. — After  i\6ed  bfkm’r  (not  hddr3!4)  add 


the  line : 


117.  And  then  going  home  he  deposited  (thema  there)  in 
person  (svasarirena). 


RV.  iii.  53-]  BRHADDEVATA  iv.  118 — [158 


But  the  four  stanzas  which  follow  (iii.  53.  21-24)  are  tra- 
ditionally held  to  be  hostile  to  the  Vasisthasb. 

fTmr  bfkr,  fT^rg  hdm1.  — bfk,  ^ r,  ^TT  IKH  ^ hdm1. — 

ml>  hd  f r,  wrc  f b, 

R TO  f f.  — The  following  line  is  added  in  B after  nt]a*> : 

TV  ^ *?TSlflW  I 

1 fkm1^  °11 0 1 ^ b.  2 br,  -4113?  fm1,  k.  3bm1fk,  H r.  This  line  and 

that  which  appears  in  B after  Ii6c<i  seem  to  be  corruptions  of  the  lines  which  they 
respectively  follow,  and  which  are  common  to  A and  B.  In  m1,  n6C£i  and  117“ 6 appear 
as  follows  (H7a6  thus  having  three  forms  in  this  MS.): 

^ q.$i 

irftt  ^ 

wfl^r  pT'iR  ^ 

TV  ^ Q.^  I 

— °1f w:  WH  hm1r1r3r4r2(?),  •‘tftuftfiis:  r,  °tfwt  f b,  °tfwt  fMV:  k. 


a That  is,  the  cart,  its  parts,  and  the  oxen.  Cp.  RV.  iii.  53.  20 : a grhebhyak  . . a 
vimocanat,  ‘ until  we  reach  home  and  unyoke.’  b On  117*^-119  cp.  Indische  Studien, 
i.  120;  Muir,  Sanskrit  Texts,  i,  p.  344;  Roth,  Zur  Litteratur,  pp.  107,  108;  Sayana  on 
RV.  iii.  53.  21 ; Sadgurus'isya  (p.  108),  who  quotes  Rgvidhana  ii.  4.  2 ; Max  Muller,  RV.2 
vol.  ii,  p.  23. 


118.  They  were  pronounced  by  Vigvamitra;  they  are  tra- 
ditionally held  to  be  * imprecations  ’ (abhisdpa).  They  are 
pronounced  to  be  hostile  to  enemies a and  magical  ( abhicdrika ) 
incantations. 

<fn  MVtIiT  bfk,  ijj  irfan  r1r3r4r6r2,  TTl^iT  hm1r  (cp.  SarvanukramanI : 
lUHdTl).  — The  reading  of  Ii8cd  in  the  text  is  that  of  B;  instead  of  it  A has: 
fKtfw:  *frTT  f,1v%RT:g  b,  fasffaw:  hdm1, 

f^fw:  r1r3r4r6. — b,  faSTT  f.— The  end  of 

the  varga  is  here  marked  by  ^ in  hdbfk. 

a Cp.  Rgvidhana  i.  19.  4;  i.  20.  1. 

24.  RV.  iii.  53.  21-24.  Deities  of  RV.  iii.  54-60. 

119.  The  Vasisthas  will  not  listen  to  them.  This  is  the 
unanimous  opinion  of  their  authorities  (dcdryaka)a : great  guilt 
arises  from  repeating  or  listening  (to  them)b; 


159]  — iv.  123  TRANSLATION  AND  NOTES  [-RY.  iii.  60 


7TT  •Thm1r,  g *T  b,  g fk.—  hdmRk,  JTfT^br. — 0^TTtI  hd,  fmi 

Wo11i|r^  bfkr. — 119®^  is  omitted  in  r’r4. 

a That  is,  the  authorities  among  the  Vasisthas  are  unanimous  on  the  injurious  effect 
of  these  stanzas  on  the  Vasisthas.  The  word  dcaryaha  is  quoted  only  in  the  sense  of  ‘ the 
position  of  a teacher  here  it  must  have  some  such  senso  as  ‘ body  of  teachers.’  b That 
is,  on  the  part  of  Vasisthas. 

120.  By  repeating  or  hearing  (them)  one’s  head  is  broken  into 
a hundred  fragments  ; the  children  of  those  (who  do  so)  perish  : 
therefore  one  should  not  repeat  them  a. 

hbrs,  m1,  fk. — bfkrs,  hdm1,  corrected  on 

margin  to  in  h. 

a This  sloka  is  quoted  by  Sadgurus'isya  to  show  why  the  Vasisthas  do  not  listen  to 
these  stanzas.  Roth,  Zur  Litteratur,  p.  108,  cites  the  sloka ; cp.  Max  Muller,  RV.2  vol.  ii, 
P-  23- 

121.  The  seer  praised  the  All -gods  with  the  four  (hymns) 
‘To  him’  (imam:  iii.  54-57). 

B He  praised  them  all  with  his  whole  soul,  thinking  of  the 
highest  Abode, 

I2ic<*  is  found  in  B and  m1  only. 

B 122.  while  he  uttered  ‘Great  is  that  unique  mysterious  power 
of  the  gods  ’ (a  devanam  asuratvam  tad  ekam  mahat ) l>. 

The  ASvins,  Mitra,  the  Rbhus  are  (the  respective  deities  of) 
‘The  milch-cow’  (dhenuh  : iii.  58),  ‘Mitra’  (mitrah : iii.  59),  and 
‘ Here,  here,  of  you  ’ (iheha  vah  : iii.  60). 

a That  is,  the  refrain  of  iii.  55  slightly  altered  ( mahad  devanam  asuratvam  ekam). 
b I22a6  is  found  in  B and  m1  only.  This  and  the  preceding  line  may  very  well  be  later 
additions  as  they  contain  no  new  statement.  If  we  deduct  them,  as  well  as  12 ^ (A) 
and  I24a6,  the  two  vargas,  24,  25,  have  only  five  and  a half  s'lokas.  They  may  thus  originally 
have  formed  one  varga  only. 

A 123.  (The  stanza)  addressed  to  Mitra,  ‘ To  Mitra  five  ’ 
(mitrdya  pahca : iii.  59.  8) a,  should  be  recognized  as  addressed 
to  the  All-gods  b. 

But  the  last  triplet  here  in  the  hymn  to  the  Rbhus  (iii.  60.  5-7) 
is  addressed  to  Indra  and  the  Rbhus. 


RY.  iii.  60— ] 


BRHADDEVATA  iv.  124— 


[160 


in  all  MSS.  and  r. — hd,  ^tT*T  b,  fk,  *T 

'i'tt+R  r. — The  end  of  the  varga  is  marked  by  ^ here  (after  xa Tf I ) in  h(^  in  d),  but 
in  m1bfk  at  the  end  of  the  next  line  (after  1<1),  where  the  number  of  the  s’loka  is 
also  given  by  m1  as  M (=$0M). 

a The  All-gods  are  mentioned  in  it : sa  devan  vifvan  bibharti.  There  is  no  reference 
to  this  statement  in  the  Sarvanukramanl.  ^ 1 23^  is  found  in  hdndr  only,  being 

omitted  in  bkr2r5. 


25.  Deities  of  RV.  iii.  61,  62. 


B 124.  In  the  preceding  couplet  (iii.  60.  3,  4)  Indra  is  incidental. 
After  ‘ O Usas,  with  strength  ’ ( uso  vdjena  : iii.  61)  the  fifth  a 

(hymn),  which  is  addressed  to  Dawn,  there  follow  in  the  final 
(hymn:  iii.  62)  six  triplets  addressed  to  separate  deities  : the  first 
(1-3)  is  addressed  to  Indra  -Varuna,  and  the  following  one  (4-6) 
to  Brhaspati ; 


I24a6  is  found  in  bfkm1!’,  but  is  omitted  in  hdrar4r2(?). — br,  f. — 

Wn^r.-qTfJrrrtm1,  qgan^bfk.— b,  m1,  hd,  WiT 

f k,  r (Sarvanukramanl  on  RV.  iii.  61 : — 'STt  VZ  ysH^qriT- 

Am1!-2  (°m:  m1),  w*;  q^q7^cj<n  rt:  b,  qf^Ji  ~"^q<TT 

- - - ^ fk,  ^rn:  qfesr:  gt:  r. — crt  hdmV,  <ttt:  vx:  r,  qrfrn;: 

r5,  (qffW)  ^X'-  bfk. 


a This  must  mean  the  fifth  hymn  of  the  group  iii.  57-62,  the  seer  of  which  is  Visva- 
mitra,  while  the  seer  of  the  preceding  three  (54-56)  is  Prajapati  Vis'vamitra  or  Vacya. 
It  could  not  mean  ‘the  fifth  hymn  to  Usas,’  as  iii.  61  is  the  sixth  hymn  in  the  RV. 
addressed  to  that  deity. 


125.  and  (then  come  three  respectively)  addressed  to  Pusan 
(7-9),  Savitr  (10-12),  Soma  (13-15),  while  the  last  (16-18)  is 
addressed  to  Mitra -Varuna.  And  with  that  (final  triplet)  Jama- 
dagni a praised  the  two  gods  who  delight  in  law  ( rtavrdhau ) b. 

hndr,  bfkr6r7.— “ftp?  A,  B. — The 

end  of  the  varga  is  here  marked  by  in  bf,  not  in  hdk. 

ft  According  to  the  Arsanukramani,  followed  by  the  Sarvanukramanl,  Jamadagni  is  the 
alternative  seer  of  this  triplet.  b This  epithot  of  Mitra  -Varuna  occurs  in  RV.  iii. 

62.  18  as  rtavrdhd. 


161]  — iv.  129  TRANSLATION  AND  NOTES  [-11 V.  iv.  15 


M and  ala  iv. 

26.  Deities  of  RV.  iv.  1-15. 

126.  He  (Vamadeva)  for  whom,  when  he  cooked  the  entrails 
of  a dog  for  the  sake  of  honouring  the  Gods,  the  Seers,  and  the 
Fathers,  the  Vrtra-slayer  (Indra),  in  the  form  of  an  eagle,  brought 
the  meada, 

UTrr^-pmfiir  Am1,  ^ Bn.  — w % hmL,  w ^ 

N*  V* 

r2r6r7n,  ^ ? b,  — < »XST  ^ n,  °TU  HfTf  r,«TJI  ml(  fTf  fk, 

our  rW,  tb. 

a Cp.  RV.  iv.  18.  13:  iuna  antrani  pece  . . . adha  me  iyeno  madhu  a jabhara.  Cp. 
Manu  x.  106;  Sieg,  Sagenstoffe,  p.  79. — 126  is  quoted  by  the  Nltimafijarl  on  RV.  iv. 
18.  13. 

127.  that  seer,  descendant  of  Gotama,  praised  Agni  with  fifteen 
hymns  (beginning)  ‘Thee’  ( tvam : iv.  1 — 1 5),  and  Indra  with  the 
following  sixteen,  ‘Hither’  (d  : iv.  16-32)  a. 

hrVndb,  ^ r5r7,  #1^  ^ b,  rfRlTfa  ^ fk>  r- 

a The  series,  being  interrupted  by  iv.  27  ( syenastuti , below,  136),  extends  to  32  ; cp. 
above,  iv.  105,  and  below,  v.  12,  105. — 126  and  127  are  translated  by  Sieg,  Sagenstoffe, 
pp.  78,  79. 

128.  In  the  threea  (stanzas)  ‘As  such,  thy  brother’  (s<x  bhrd- 
taram:  iv.  1.  2-4)  Agni  is  incidental  (nipatabhaj)  ; others  say 
that  (the  seer)  praises  the  incidental  ( nipatin ) Agni  together 
with  Varunab. 

bfk,  Tnn;  r,  hd,  °^frF?T  m1.  — ^ 

fwffT^m^r,  DniTf?T^hd,  f,  ^ k. 

a This  must  be  an  old  mistake  for  catasrsu  (often  confused  in  MSS.  with  ca  tisrsu), 
as  the  vocative  ague  occurs  in  all  the  four  stanzas  (iv.  i.  2-5),  and  the  SarvanukramanI 
has  upadyai  catasrah.  b Hence  the  statement  of  the  SarvanukramanI  that  Agni  alone 
or  Agni  and  Varuna  are  the  deities  of  iv.  i.  2-5. 

129.  Some  (say)  that  the  two  hymns  ‘Agni,  upon’  ( praty 
agnih : iv.  13,  14)  are  addressed  to  the  divinities  mentioned  by 
their  characteristic  names  ( lingoktadaivata ) a.  But  with  the  two 
(stanzas)  ‘He  noted’  (bodhat : iv.  15.  7,  8)  the  seer  praises 
Somaka  only. 

11. 


Y 


RV.  iv.  15-] 


BRHADDEVATA  iv.  130 — [162 

<J  hm'r,  b,  r5,  fk. — After  1 29° 6 

bfk  have  the  following  corrupt  s'loka : 

£5^  ^ ^ ^ftf?T  ^RTlfr  rTrq^frT^II 

— gtwtwg  hm'r,  br6r7,  •Trf?i:  fk. — The  end  of  the  varga  is  here 

marked  by  ^ in  hbfkm1. 

a Cp.  SarvanukramanI : lingoktadaivatam  tv  eke. 

27.  RV.  iv.  18-30.  Indra’s  birth  and  fight  with  Vamadeva. 

130.  And  with  a view  to  (long)  life  for  him  the  A&vins  are 
praised  with  the  two  following  (stanzas:  iv.  15.  9,  10).  Her 
unborn  child  ( garbham ) who  said,  ‘ I will  not  be  born  in  the 
straightforward  way  ( anjasd ) ’ a, 

Bhm1,  r. — W*TT  *T  f hnfib,  »T 

W f.  ^ r,  ^Tf^TXZrTTT  rVr6,  HfWOlT  r3. — hrfk,  STO  b, 

^TTIITT  m1. — JW^  Amxr2n,  Tp*  kr,  WTHTfa  b,  f. — <J  Ar2,  TT^bkn. 

a Cp.  RV.  iv.  18.  2 : naharn  ato  nir  aya  durgahaitat.  On  130-132  cp.  Sieg,  Sagen- 
stoffe,  p.  1 79  f. ; cp.  also  Pischel,  Vedische  Studien,  ii,  pp.  42-44.  The  Nltimanjarl  on 
RV.  iv.  18.  13  quotes  130°^  and  I3ia6. 

131.  (that  is),  her  son  Indra,  Aditi,  anxious  for  her  own 
welfare,  admonished  ( anvasdt )a.  But  he  (Indra),  as  soon  as  born, 
challenged  the  seer  to  fight. 

r6r7,  ^f^Tf  bfk,  ^JITT^r,  ’SFRra  hdm1,  n. — WHTJTRt 

hm1b,  ^fTrT^TT^fr^ r1  r2 r3 r4 r6,  *n*TCt  fk. — $ hm\  °oJfTg  rf^bfkr. 

a That  is,  in  RV.  iv.  18.  1 : ma  mdtaram  amuya  pattave  hah.  Dr.  Sieg,  Sagenstoffo, 
p.  80,  line  I,  and  82,  note  4,  would  read  anvagat  in  the  sense  of  ‘yielded’  (nachgeben) ; 
but  this  would  bo  like  using  the  German  ‘ sie  ging  ihm  nach  ’ in  the  same  sense. 

132.  Vamadeva,  engaging  him,  after  he  (Indra)  had  thus  done 
violence  to  himself  (the  seer)a,  for  ten  days  and  nights,  vanquished 
him  with  might. 

^fftmhnfir,  ■?it^ctr1rW(?),  'SrqWk,  ^TR^b.  — r,  TTlfq 

f,  Trf^  m\  ^T^srr  ^ tk,  TT^rg  a. 

a That  is,  after  violence  had  thus  been  done  to  him  by  Indra  = indrena  baldtkrtah. 

133.  Gautama,  selling*1  him  in  the  assembly  of  seers  in  the 
(stanza)  ‘Who  this’  ( ka  imam : iv.  24.  10),  himself  for  that 


163]  — iv.  1 38  TRANSLATION  AND  NOTES  [-RV.  iv.  30 

purpose  (fena)b  praised  (him  with  the  stanza),  ‘None,  O Indra’ 
( nakir  indra  : iv.  30.  1) ; 

^rr°  hra’r3,  kr6r7,  (ssrfiT0)  f,  b,  r. 

“ Cp.  Sayana  on  EV.  iv.  24.  9 ; Sieg,  Sagenstoffe,  pp.  90-96.  b I take  tena  to 
refer  to  viknnan ; Dr.  Sieg,  however  (who  translates  132-134),  Sagenstoffe,  p.  95,  takes 
it  with  the  pratlka  of  iv.  30,  =.tena  suktena,  ‘with  the  whole  hymn  iv.  30’;  against  this 
is  the  fact  that  the  hymn  as  a whole  has  already  been  mentioned  (127)  as  one  in  praise  of 
Indra,  that  the  author  in  the  present  passage  otherwise  refers  to  single  stanzas,  and  that 
it  is  contrary  to  the  stylo  of  the  BD.  to  refer  with  tena  to  a following  pratlka  instead  of 
saying  nakir  indrety  anena  or  etena. 

134.  and  in  the  (stanza)  ‘ What ! then  art  thou  ’ [him  ad  utasi  : 
iv.  30.  7)  he  halfway  ( ardhe ) a dispelled  his  wrath.  Then  the  seer 
his  (Indra’s)  form  and  heroic  deeds,  his  valiant  exploits, 

Am1,  bfkr2,  JT'Sf  r. — hm'r,  sfNNTqTfiTI  fbk, 

M Si  M 

^■Rn^TtWr1.  (HTWrfW  r4r6- — hm'r,  rTT^fa:  bfkr5,  TTf^H  dr4r6. — 
The  end  of  the  varga  is  here  marked  by  in  hm'b,  not  in  k. 

0 The  reading  madhye  is  probably  an  explanation  of  ardhe. 

135.  and  his  various  deeds  proclaimed  to  Aditi.  ‘I’  ( aham : 
iv.  26)  is  self-praise  in  a triplet : for  there  is  praise  (in  it)  as  if  of 
him  (Indra)a. 

WR^hdm'r3,  ®W^bfkr2r6.  — ff  rV,  f^hdr, 

b,  fkr2. 

a That  is,  the  seer  praises  himself  as  if  he  were  Indra ; cp.  SarvanukramanI : indram 
ivatmanam  rsis  tustdvendro  vatmanam.  Cp.  Geldner,  Vedische  Studien,  iii,  p.  160,  note  3, 
and  Sieg,  Sagenstoffe,  pp.  87  and  95,  note  3. 

136.  With  the  following  nine  stanzas  (beginning)  ‘Before  all 
birds  this’  (pra  su  sa  vibhyah  : iv.  26.  4-7;  27.  1-5)  there  is 
praise  of  the  eagle.  In  the  hymn  of  five  stanzas  ‘ Thee  ’ ( tvd : iv.  28) 
Indra  is  praised  together  with  Soma. 

^f?I  br,  m\  ^ hr'r4,  ^ fk.  — bkr,  ^ ^ 

f,  ^ hdr3,  m1,  r'r4. 

137.  138.  Kraustuki  regards  this  praise  to  be  chiefly  addressed 
to  Soma ; while  with  the  triplet  ‘ Even  of  the  Sky  ’ ( divas  cid : 
iv.  30.  6-1 1)  the  teacher  Sakatayana  considered  the  middle  Dawn 


RV.  iv.  30—] 


BRHADDEVATA  iv.  139— 


[164 


to  be  praised  with  Indra.  And  in  the  stanza  here  ‘ Good  wealth  ’ 
(vamam  : iv.  30.  24)  Bhaga,  Pusan,  and  Aryaman  are  praised  : 

r,  ° A m1  f k r2. — h d,  f k m1  r,  r1  r4  r6, 

b. — %7pT  Am1,  tTI^T  fbr,  k. — d«sJ<tlR hm1  bfkr,  ^ |W*b 

r1  r4  r6. 

138.  WR:  bfk,  ifa  ^t®  r2r5r7,  hm1r. — ^pTT^R 

hd,  TTTrf?T(Q^HT^R  r,  ^rmfjrafvT  *Nj<ttb. — *w:  hd,  to:  b,  to:  k,  to:  TO:  f. 

B 139.  Pusan  is  (here)  called  ‘ Karujatin  ’ a : according  to  aVedic 
text  (sruti) b he  is  ‘toothless.’  Asvalayana  says  that  (the  stanza) 
‘Of  us  most  excellent’  (asmdJcam  uttamam  : iv.  31.  15)  praises 
the  Sunc. 

fkr,  b.  — WtrftsiTfT0  r,  ^TTfflWTfT0  b,  ^ffcTT^T^T0  f, 

^ftrft^TfT0  k . — This  s'loka  (139)  is  not  found  in  A. — m1  omits  138*^  as  well  as  139, 
probably  owing  to  I38afc  and  139^  ending  similarly  (^TT^iZ) PTO:  and  (^t)T'ER:. — 
The  end  of  the  varga  is  here  marked  by  in  bf,  after  (i38a6)  in  m1, 

after  138®'*  in  hd,  not  at  all  in  k. 

a The  word  occurs  in  RV.  iv.  30.  24,  which  is  commented  on  by  Yaska,  Nirukta  vi. 
30,  31  ; cp.  Roth,  Erlauterungen,  pp.  96,  97.  b That  is,  S'B.  i.  7.  41,  quoted  by  Yaska, 
Nirukta  vi.  31.  0 There  is  no  reference  to  this  statement  in  the  Sarvanukramanl. 

29.  The  steeds  of  the  various  gods. 

140.  The  horses  of  Indra  are  Bays  ( hari ),  the  horses  of  Agni 
are  Buddy  ones  ( rohit ) ; those  of  Surya  are  Fallows  ( harit ),  and 
those  of  Vayu  Teams  ( niyut)& . 

1RT  hm1rb,  fRT  f,  k.-^^  rWbfkrV, 

hdr,  m1  (cp.  in  v.r.  on  i.  107).  — ffnrlm  hmh,  <t»T  B. 

* This  and  the  following  two  slokas  closely  follow  Naighantuka  i.  15. 

141.  The  Assa  is  associated  ( sahita ) with  the  Asvins,  and 
Goats  are  the  steeds  ( vdjin ) of  Pusan,  but  Dappled  mares  ( prsati ) 
are  the  horses  of  the  Maruts,  while  ruddy  ( arum ) Cows  are  those 
of  the  Dawns. 

•^crewt  fkrVPm1,  Trwt  hdr3,  br  (tho  Naighantuka  has  TrTOT^fTOt:, 

but  tho  before  in  all  tho  MSS.  seems  decisive  in  favour  of  TTtWt). — 

hdm1r3,  eft  fk,  rVr7,  T^ff  br  (this  is  an  evident  substitution  in 

order  to  get  a plural  agreeing  with  ^ hm'r,  B. — ^MN?T  br5rT, 


165] 


— iv.  144  TRANSLATION  AND  NOTES  [-RV.  iv.  32 


f,  ftnfWr0  k,  htn'r. — rT^lM^TR  B,  hdndr  iliwt  *TT^ 

NjqWR  Naighantuka). 

a Cp.  my  ‘ Vedic  Mythology,’  p.  50. 

142.  The  steeds  of  Savitr  are  Duns  (syavah) ; the  Multiform 
(visvarupa) a is  (the  steed)  of  Brhaspati.  Now  these  too  are 
praised  with  (their)  deities,  otherwise  b but  seldom. 

smr  hndrf,  ^rr?rr  rVr6,  ^rrTr  bk.  — hmh,  B. — 

hmV,  r'r4 r6,  ^TJfT  br  (°^r),  f. 

a Conceived  as  a cow ; cp.  above,  iii.  85,  86  (the  nectar-yielding  cow  of  Brhaspati). 
b That  is,  when  mentioned  alone,  without  being  associated  with  the  gods. 

143.  (The  god)  whose  weapon  and  vehicle  appear  here  in 
a laudation  should  be  recognized  as  the  one  praised  ; for  that 
(god)  is  in  many  ways  the  soul  (< dtman ) of  it a. 

<J  hr,  7T  hd,  (no  <J)  fk. — f^THT^n0  hmL,  fwrer^TT0  b,  fWT- 

fk. 

a That  is,  manifests  himself  in  the  weapon  or  vehicle;  cp.  above,  i.  73,  74. 

144.  ‘ Two  small  girls  ’ ( Jcaninakd  : iv.  32.  23,  24),  the  remainder 
of  the  hymna,  is  here  called  a praise  of  the  two  Bays  (of  Indra)b. 
And  the  four  (words)  after  it c,  (viz.)  vidradhe  (and  the  rest)  are 
to  be  recognized  as  liable  to  phonetic  combination  (apragrhyani)d. 

b,  r,  f k,  Wfcftl  h m1  r3,  VV*  r1  r4 r6.— b f k r,  hm1.— 

hr,  ^Tf?;  TJT*TT  bfkrVr7. — hrfk,  b, 

o^TRmi0  v2r5r7. — hdm1,  r,  b,  f^c*:  f,  flj^r:  k.— The  last 

pada  is  repeated  in  f k as  follows ; °i«nrprrfa  (f^r:  k)  11  Hld^iDr  fa:  11— 

The  end  of  the  varga  is  here  marked  by  in  hm1bf,  and  by  in  k. 

a That  is,  the  hymn  which  as  a whole  has  already  been  stated  (above,  137)  to  be 
an  Indra  hymn,  and  of  which  these  are  the  last  two  stanzas.  b Cp.  Nirukta  iv.  15  : 
aivayoh  samstavah,  and  Sarvanukramani : antydbhydm  indrasvau  stutau.  The  list  of  the 
steeds  of  the  gods  given  in  1 40-1 43  is  by  way  of  introduction  to  the  statement  about  iv. 
33.  33,  24.  0 Atah,  that  is,  after  the  word  kaninaka  in  the  text  of  iv.  32.  23.  d That 

is,  the  four  words  vidradhe  nave  drupade  arbhake  are  to  be  taken  not  as  duals,  but  as 
locatives  singular,  in  agreement  with  the  Pada  text  and  Sakapuni’s  opinion  stated  by  Yaska 
in  Nirukta  iv.  15  (on  RV.  iv.  32.  23) : kanyayor  adhisthanapravacanani  saptamyd  ekava- 
cananiti  sdkapunih.  Cp.  Yedische  Studien,  iii,  p.  88,  note  2 ; Oldenberg,  Prolegomena, 
p.  532  (middle).  Owing  to  the  corrupt  readings  of  b in  BD.  iv.  144,  Meyer,  Rgvidhana, 
p.  xxvi,  was  erroneously  led  to  suspect  the  existence  of  a khila  after  RV.  iv.  32. 


RY.  iv.  33-] 


BRH ADDE V AT  A y.  1— 


[166 


1.  Deities  of  RV.  iv.  33-52. 

1.  (With)  ‘Forth’  (pra:  iv.  33.  1)  begins  a group  of  five 
hymns  addressed  to  the  Rbhus  (iv.  33-37).  Following  that  are 
three  (hymns)  addressed  to  Dadhikra  (iv.  38-40) ; but  the  stanza 
which  is  at  the  head  of  the  hymns  addressed  to  Dadhikra  (iv.  38. 1) 
praises  Heaven  and  Earth. 

^Tfw^rr  hdb,  ^fwnirrr3!5,  ^rfw^rt  m\  f,  ^rTwr^r  k, 

r2.— tj  *IT  hmVr,  (“ITR)  (pratlka  of  iv.  38.  1)  br6, 

WRfkr2.  The  reading  ^ R (cp.  iii.  37)  seems  to  be  favoured  by 

the  Sarvanukramanl:  ^TfRR  ff  ^rrrr^fwRn. 

2.  Then  with  indirect  (parohsa)  expressions  (vac)  and  names 
the  three,  Agni,  Vayu,  Surya,  are  praised  in  the  stanza,  ‘The 
Swan  dwelling  in  light  ’ ( hamsah  Sucisat : iv.  50.  5). 

^rfr  dr,  rn\  hb,  fh  (the  ^ is  doubtless  due  to  that  of  the 

preceding  and  the  following  hd,  *1  br,  m1, 

•u^Rt  fk.— a,  °aprr  b. 

B 3.  In  the  Aitareya  (Brahmana)  ‘ The  Swan  ’ ( hamsah  : iv.  40.  5) 
is  prescribed  as  having  Surya  for  its  deity a.  Now  (there  follow) 
two  hymns  addressed  to  Indra-Varuna  (iv.  41,  42),  then  three 
(iv.  43-45)  addressed  to  the  Alvins  (beginning)  ‘Who?’  (hah  : 
iv.  43.  1). 

hmh,  bfk,  r5  (this  represents  the  pratlka  of  iv.  41.  1,  — 

°f^TTf5T  r1r3r4r6br2,  ^ hdm1,  (!)  r.  — 3^  is  omitted  in 

fk.  — 3a6,  though  found  in  Bm1  only,  is  probably  original,  as  it  is  supported  by  the 
statement  of  the  Sarvanukramanl : ^TWT  flt'O.  Without  it  the  varga  would  have  an 
odd  line ; with  it  the  varga  has  six  slokas,  like  the  first  varga  of  the  first  and  of  the 
second  adhyaya. 

a In  AB.  iv.  20.  5 this  stanza  is  connected  with  the  sun  ( hamsa ). 

4.  In  the  (hymns)  ‘ The  best’  (agram:  iv.  46.  1),  ‘O  Vayu’ 
( vayo : iv.  47.  1),  ‘Enjoy’  (vihi  : iv.  48.  1-5)  seven  stanzas  are 
declared  to  be  addressed  to  Vayu  ; and  nine  are  addressed  to 
Indra-Vayu,  (viz.)  ‘ Indra’  (indrah : iv.  47.  2-4)  being  three,  (and) 
‘With  a hundred  ’ (satena : iv.  46.  2-7)  being  six. 


167] 


v.  7 TRANSLATION  AND  NOTES  [-RV.  iv.57 


hdm’r,  faftUTTSn:  1),  faftWT  r5r7. fk  omit  4o6c— ^^Ab, 

fk.^^T^r. 

5.  * This  ’ ( idarn : iv.  49),  addressed  to  the  deities  mentioned 
in  it a,  (and)  the  last  couplet  (10,  11)  of  ‘He  who  has  propped’ 
(yets  tastambha  : iv.  50) — these  eight  stanzas b are  traditionally 
held  to  be  (in)  praise  of  Indra -Brhaspati. 

TTWtTnfr  b,  m\  hdr3  (°H>  r3),  fk,  g 

r. 

a That  is,  Indra  and  Brhaspati.  b That  is,  49.  1-6  and  50.  10,  II. 

6.  That a hymn,  however,  is  addressed  to  Brhaspati  ; the  two 
next  (beginning)  ‘That’  ( idam : iv.  51,  52)  are  addressed  to  Usas. 
In  the  triplet  ‘ Surely  that  king  ’ b ( sa  id  raja : iv.  50.  7-9) 
laudation  of  the  function  of  the  appointer  of  priests  (purodhatuh) 
is  expressed. 

fw  g *cr fwi  hm1b,  gw  % f,  gw  g,  k,  Trfw 

g deg  fllR  r. — In  most  of  the  MSS.  the  syllable  7T^  has  dropped  out  after  g,  partly 
perhaps  owing  to  a misunderstanding  of  the  following  ; in  the  reading  of  R the 

•n  . 

words  have  been  transposed  to  normalize  the  metre  (cp.  above,  iv.  102). — m1bfkr, 
tit  h,  ntd. — gfHrrg:  br,  gfrvrg  fk,  gtrvrg  hd,  gfrvrrg:  m1.-!^  m’r, 
f,  lIUniT  h. — The  end  of  the  varga  is  here  marked  by  ^ in  hbfk,  not  in  m1. 

a That  is,  RV.  iv.  50.  b Cp.  AB.  viii.  24-26,  especially  26.  2 ; also  Sayana, 

introduction  to  RV.  iv.  50.  7. 


2.  Deities  of  RV.  iv.  53-58. 

7.  There  are  two  hymns  addressed  to  Savitr  (beginning)  ‘ That’ 
(tat : iv.  53,  54)  ; ‘Who?’  (Jcah  : iv.  55)  is  addressed  to  the  All- 
gods, while  that  which  follows  (viz.)  ‘ The  mighty  ’ ( raahl : iv.  56) 
is  addressed  to  Heaven  and  Earth.  But  (in  the  hymn)  ‘ Of  the 
field  ’ (Jcsetrasya : iv.  5 7)  the  (first)  three  (stanzas)  are  addressed 
to  the  Lord  of  the  Field,  while  the  next  stanza,  ‘ Prosperously  the 
steers  ’ (sunam  vahah  : iv.  57.  4),  has  Suna  as  its  god. 

Tit  g ^ A,  Tit  T^m1,  fTrqt  =Ef  r,  7T3I7qt  ^ b,  ^ fk. — f?f^:  %^WT: 

br,  f fk,  hdodr3  (^J°  r3):  the  reading  of  the  SarvanukramanI 

f?rer:  t^srr:  has  decided  me  in  favour  of  the  reading  adopted  in  the  text  (cp.  above, 


RV.  iv.  57-] 


BRHADDEVATA  v.  8— 


[168 

iii.  in).  The  <rj  which  has  dropped  out  after  fd MR, (making  the  pada  one  syllable  short)  I 
have  restored  from  the  reading  hm* 1 *  r,  brW,  ^ fk. — 

cl^rrrr  in1,  °3PprrT  frW,  f^rTCT  k,  b,  r,  hd. 

8.  6una  here  is  Vayu,  Sira  is  Surya  : (for)  they  say  that 
Suna  and  Sira  are  Vayu  and  Surya.  Yaska,  however,  considered 
Sunasira  to  be  Indraa,  (and)  Sakapuni  thinks  those  two  (Suna  and 
Sira)  to  be  Surya  and  Indra  b. 

g hndr,  bfs. — ^«S[T  rft  hr,  g s,  b, 

f,  TsT^T  k. 

a His  view,  in  Nirukta  ix.  40,  agrees  not  with  this,  but  with  the  explanatiou  given 
in  8a:  6unaslrau:  6u.no  vayuh  (6u  ety  antarihse),  sira  adityah  saranat.  Yaska  does  not 
quote  Sakapuni’s  view.  b This  eloka  is  quoted  by  Sadgurusisya  on  RV.  iv.  57. 

* 

9.  Now  these  two,  Suna  and  Sira,  are  praised  in  the  fifth 
(stanza:  iv.  57.  5),  while  there  are  two  (6,  7),  the  sixth  and  the 
seventh  (stanzas),  to  Sita.  The  verse  ( pada ) ‘ Prosperously  our 
shares’  (sunam  nah  phaldh  : iv.  57.  8“)  praises  agriculture; 
‘Prosperously  the  ploughers’  ( sunam  kinateh : iv.  57.  8l),  men 
who  live  by  agriculture. 

1 g wt  A,  sft  g m1,  Rft  bfkr  (^°  b,  ftp  f, 

fa0  k). 

10.  Parjanya  is  here  praised  in  the  third  verse  (iv.  57.  8C), 
while  the  seer  pronounced  the  last  (verse)  with  a desire  of  wealth 
(iv.  57.  8d).  Or  (it  may  be  said)  the  whole  hymn  praises 
agriculture.  ‘From  the  ocean’  (samudrdt  : iv.  58)  belongs  to 
the  Middle  Agni. 

Am1,  *pT  bfkr. — m1, 

hd,  UnSHgfin;  r3,  rTr4 *r6,  Ttgftc  bfr,  cftgfR:  k.  — hm'r', 

r1  r4r6,  RffRRiUfr  bfkr. — Sffa  RT  hrbfk,  SrfRRg-  rW. 

11.  As  mentioned  in  a Brahmana  it  is  indicated  as  addressed 
either  to  the  Sun  ( aditya ) or  to  Agni ; for  it  appears  as  an  Ajya 
hymna  ; or  some  speak  of  it  as  (in)  praise  of  Waters  or  (in)  praise 
of  Ghee,  (or)  as  addressed  to  Cows,  (or)  to  Surya  b. 

’RT^R^fkrW,  AmR— ndrVr6,  RTRT WgW  hdr3,  ^T- 

r,  f,  b. — ff  Anfb,  RfgEH;  fkr2r6r7. — 


169] 


— v.  i3  TRANSLATION  AND  NOTES  [-RV.  v.  i 


Am1,  7TTT  gf?T  r,  W *jfrT  TT  f, 

T^ifTT  TT  k,  JTTT  yffa  ^ *PTT  b.  — The  end  of  the 

varga  is  here  marked  by  ^ in  hm'bfk. 

8 RY\  iv.  58  in  AB.  v.  16.  6 is  stated  to  be  the  Ajya  Sastra  of  the  seventh  day: 
samudrad  ui-mir  . . . iti  saptamasydhna  djyani  bhavati.  (The  reading  of  hdr3  alludes  to  AB. 
v.  16.  I : yad  vd  aiti  ca  praiti  ca  tat  saptamasyahno  rupam.)  b Cp.  Sarvanukramani : 
samudrad  . . agneyam  . . sauryam  vdpam  vd  gavyarn  vd  gkrtastutir  vd. 

Mandala  v. 

3.  Deities  of  RV.  v.  1-28.  Story  of  Tryaruna  and  Vrsa  Jana. 

12.  The  Atris  having  dispelled  the  eclipse  of  the  sun  decreed 
(drstarn)  by  Svarbhanu,  praised  Agni  with  the  twenty-seven  hymns 
‘ He  has  awoke  ’ ( abodhi : v.  1-28) a. 

hmVbfk,  rW. — r,  °WV 

b,  rW,  k f. 

8 That  is,  including  28,  because  the  Apr!  hymn,  v.  5,  is  left  out  of  account ; cp. 
note  8 on  iv.  16. 

13.  Traivrsna  (Tryaruna),  Trasadasyu,  Asvamedha,  Rnamcaya 
may  be  observed  as  objects  of  praise  in  various  passages  in  the 
(hymns  of  the)  Atris  a. 

^ mV  hd. — hdm1,  also  in  bfkr2r5  (where  this  s'loka 

comes  later),  r.  — I*  bdr,  M 0 1 mV — This  sloka  is  omitted  here  by 

B(bfkr2r5),  but  occurs  after  28  in  the  following  form: 

WfNT:  vyh^rr:  11 

m1  (also  r)  has  this  sloka,  both  here  with  the  reading  of  A,  and  afterwards  with  that  of 
B,  viz. : 

yniT  "EuN'q:  i 

^w^r:  infNrr  11 

8 The  general  remark  made  in  this  6loka  serves  as  an  introduction  to  the  story  of 
Tryaruna.  I do  not  agree  with  Sieg,  Sagenstoffe,  p.  74,  note  2,  in  thinking  this  sloka 
more  appropriate  after  28,  nor  in  reading  yffT  instead  of  . In  my  text, 

however,  the  third  varga  in  this  way  has  six  s'lokas  and  the  sixth  only  four,  instead  of  both 
having  five. 

II. 


Z 


RV.  v.  i-] 


BRHADDEVATA  v.  14— 


[170 


14.  Kinga  Tryaruna,  son  of  Trivrsna,  of  the  race  of  Iksvaku, 
was  riding  in  his  chariot,  and  his  domestic  priest,  Vrsa,  the  son 
of  Jana,  took  the  horses’  reins. 

AnJnfeh),  fkrn(abcm),  b.  — *T5RT°  MSS.,  * WT0 

n. — hrb,  flfr  fkr2. 

a This  story  (14-23)  . is  quoted  in  the  Nltimanjari  on  RV.  v.  2.  9.  It  is  also  given 
by  Sayana  on  RV.  v.  5.  I,  in  two  metrical  forms,  as  derived  from  the  Satyayana  and  the 
Tandya  Brahmana.  The  whole  story  is  examined  by  Sieg,  Sagenstoffe,  pp.  64-76.  Cp. 
Hillebrandt,  ZDMG.  xxxiii,  pp.  248  flf. ; Geldner,  Festgruss  an  Roth,  p.  192;  Oldenberg, 
SBE.  xlvi,  pp.  366  ff. ; Ludwig,  Pg-veda,  iv,  p.  324. 

15.  The  chariot,  as  it  went  along,  cut  off  the  head  of  a Brahman 
boy,  and  the  king  said  to  his  domestic  priest,  ‘You  are  guilty.’ 

hndr,  bfkn. — A,  VTWT  cT  B. 

16.  He  (Vrsa)  having  had  revealed  to  him  Atharvan  spells 
and  having  (with  them)  brought  the  boy  back  to  life,  left  the  king 
in  anger  and  betook  himself  to  another  country. 

fTPj  A,  bfn,  k. — hnJfkn,  ^ ^ hr. 

17.  In  consequence  of  the  departure  of  the  seer,  the  heat  of 
his  (the  king’s)  fire  also  disappeared,  for  none  of  the  oblations  cast 
on  the  fire  were  (any  longer)  cooked. 

hm1r3fkr2r5r7n(ab),  b,  r,  ^RTITT^  u(c). — 

Ab,  ^ fk,  r5r7n. — TTHsTTfa  hndrbfkrV,  RTRTfa  r'r4r6.  — hm’r, 

Jr4!-6,  fkr2,  cTR^f^  b,  ^T^Tf^T  r6n. — flWTT  hdJrV,  3PT3lf*T 

m1,  b,  fkr2,  r6n. — The  end  of  the  varga  is  here  marked  by  ^ 

in  hbf,  not  in  m1k. 


4.  Story  of  Tryaruna  (continued). 

18.  Hence  the  king  distressed  went  to  Vr£a  Jana,  propitiated 
and  brought  him  back,  and  again  made  him  his  domestic  priest. 

hbfkn,  wanting  in  r. — cTJ^hm1r3r5r7n,  Wf^b,  rf  (?) f,  "TT*! k,  ^ r. — 

bm'r,  bfkn. hdr,  ^TT  WT«T  m1,  fkn,  b:  the 

SarvanukramanI  and  the  Tandya  Brahmana  have  the  form  qTTT  "5TT*B  (see  Max  Muller, 
RV.2  vol.  ii,  p.  35,  near  bottom).  Mitra,  however,  has  the  marvellous  note:  q *TR- 

(sic). 


171] 


— v.  23  TRANSLATION  AND  NOTES  [-RV.  v.  2 

19.  Vrsa  being  propitiated  sought  for  the  heata  of  the  fire  in 
the  king’s  house,  and  he  found  a PisacI  as  a wife  of  the  king. 

R br,  TTOWt  R hd,  TTRWt  (no  R)  m1,  n,  R RtTI  f,  R Rrft  k. 

m1,  bdr,  f«3RpfTR;  b,  fc|3>^TR,  fk. — fwpsft'  <TT  r3br5r7, 

fWrflnTT  f,  ftnrr^t'  ^ r,  W hd,  frnrTf^  m1. 

s I take  this  word  (haram)  for  the  neuter  word  haras,  ‘ heat,’  irregularly  used  as  a 
masculine.  Sieg,  p.  68,  regards  it  as  another  word  ( hara , masc.),  meaning  ‘ robber  ’ (Rauber). 
This  does  not  seem  likely,  especially  as  haras  again  occurs  (in  21)  in  the  sense  of  ‘ heat.’ 

20.  Having  seated  himself  with  her  upon  the  cushion  on 
a stool,  he  addressed  her  with  the  stanza,  ‘ Whom  do  you  here  ? ’ 
(kavi  etam  tvam : v.  2.  2). 

faw:  hm1  r,  fRR%:  b,  tWR:  f,  fRTTR:  kn.  — Wli  hm1bn(ab),  ^TTR^IT  f, 
RTR  RTT  rn(c),  k.  — c«j-d  1 hndr,  ^ b,  ^ r5n, 

k,  cR  f. 

21.  Speaking  of  the  heat  (haras)  in  the  form  of  a boya  he 
addressed  her  (thus).  And  when  he  had  uttered  the  (stanza) 

‘ Far  with  light’  (vi  jyotisd : v.  2.  9)  the  fire  suddenly  flamed  up, 

3T:  Wrbfkn,  dr4!6. — ^lr2n,  WR^bfk,  |I^hdr, 

a Sieg,  Sagenstoffe,  p.  70,  note  1,  compares  agni  kumdra,  giving  references. 

B 22.  repelling  (saliamana)  him  who  approached  and  illuminating 
what  was  (already)  bright ; 

and  it  burned  the  Pi£acl  where  she  sat. 

22a&  is  in  B only  (bfkrVr7). — RRIRTni  fr2r5r7,  RRTRT'd  bk. — TfRlTTRf«l 

r2r6r7,  b,  f k. eft  * hdr,  (TIR  m1,  eft  g bkn,  R g f. 

hbr,  RR  ''TlMly^TT  f,  RR  RR  fRRIT  n(c),  RR  RR  Bid fTT  n(abra). — 
The  end  of  the  varga  is  here  marked  by  8 in  bfk,  not  in  hm1. 

5.  References  to  RV.  v.  2.  2,  9 in  other  works.  Deities  of  RV.  v.  29-40. 

23.  This  couplet a is  mentioned  (pardmrsta ) in  the  Brahmana 
of  the  Bhallavins : 

B such  is  the  Yedic  passage  ( sruti ) (quoted)  in  the  work  entitled 
Nidana  of  the  Samavedins  b ( chandoga ). 


RV.  v.  2—] 


BRHADDEVATA  v.  24— 


[172 


WTTWfwrW%  b,  A WraTfiT^T^nfr  fkr2,  JTTsfftsTr^Pr  hndr, 

n(c),  n(ab),  »TslfasnW%  n(h),  WTWTft^TW%  n(g). — 23c<i 

is  found  in  B and  m1  only,  being  wanting  in  A. — ?f7T  ^Tr\:  bfmR,  k, 

n. 

a That  is,  the  two  stanzas  v.  2.  2 and  9.  b That  is,  the  Nidana  book  contains 
a quotation  mentioning  these  stanzas  from  the  Bhallavi  Brahmana.  If  the  Nidana-sutra 
is  meant,  the  quotation  in  question  cannot  be  traced  in  the  published  text : see  Sieg, 
Sagenstoffe,  p.  65. 

24.  The  mention  (of  them)  is  probably  ( bhaved  eva)  with 
reference  to  this  hymn  (as  a whole)  ; for  exoteric  ( bdhya )a 
formulas  are  to  be  found  enjoined  by  the  requirements  ( drsta ) of 
a ceremonial  rule  ( vidhi ). 

lim'r,  b,  fk. — hndr,  bfr2r6r7, 

k. — *rrc*lj3|*n  ff  Am1,  bfk,  ff  r(rVr7?):  this  looks  as  if 

two  syllables  had  dropped  out  in  B,  and  JT«^T  had  been  supplied  in  some  of  the  MSS. 
from  the  following  line  (srr^r%  *Tnrr). — Am1,  faftrai^T  r, 
bfk. — Am'k,  bfr. 

a That  is,  a Brahmana  sometimes  applies  mantras  from  a Veda  other  than  its  own, 
if  the  ritual  necessitates  their  use.  I am,  however,  very  doubtful  about  the  emendation 
bahyah,  which  may  entirely  vitiate  the  sense  of  the  line. 

25.  Formulas  (thus)  appear  in  a Brahmana  pointed  out  in 
a particular  passage  ( ekadeSa ) : so  the  Apr!  stanzas  of  Jamadagni a 
and  the  stanzas  relating  to  the  drops  of  ghee  ( stokiya )b  in  the 
Aitareya. 

hm1r,  fk,  b. — m1, 

dr4!6,  h,  *J*TTfTR:  r,  srRRpraft  r3, 

Wnft^  f. — ^NfarP^hm1,  ixftcfan^r. 

a That  is,  RV.  x.  no,  quoted  in  TB.  iii.  6.  31  as  well  as  in  VS.  xxix.  25 ; cp.  above, 
ii.  156,  and  below,  viii.  37.  b RV.  i.  75  and  iii.  21,  quoted  in  TB.  iii.  6.  71  as  well 
as  in  AB.  ii.  12.  3,  6 (cp.  commentary,  Aufrecht,  p.  258). 

26.  Now  the  fifth  hymn  here  is  (made  up  of)  the  Apr!  stanzas 
‘To  the  well-kindled’  (susamiddhclya  : v.  5.  1).  The  stanza 
‘Thereon’  (edam : v.  26.  9)  is  optionally  (yd)a  addressed  to  the 
All-gods,  and  the  last  (stanza)  in  the  last  hymn  but  one b (v.  27.  6) 
is  addressed  to  Indra-Agni. 


173] 


— v.  3o  TRANSLATION  AND  NOTES  [-RV.v.40 


fkr,  b,  hdm1,  rVrV. — ^ ^ hm'r,  ^llUnj  B. 

U^Af,  ft^kr8,  q^b,  TJrT^  r. — qT  ^n?7T  r,  qf(?n  hfb,  qT<?n  k. 

a The  SarvanukramanT  has  antya  lihgoktadevata,  but  the  commentator  Jagannatha 
explains:  antya  vaiivadevi  va.  b Cp.  above,  v.  12. 

27.  There  are  twelve  hymns  addressed  to  Indra  (beginning) 
‘Three’  ( tri : v.  29-40) ; but  here  Usana  is  praised  with  the  verse 
( pada ) ‘Usana’  (utctna  : v.  29.  90)  and  also  with  that  (which 
begins)  ‘ When  together  to  you  two’  ( sam  ha  yad  vam:  v.  31.  8^). 

*^TfW  m1,  hdr,  W b,  f,  ^T^T- 

r5r7. — Amh2,  ^ bfkr. — ^ lindr,  ^37%frT  bfk. — TT^T 

* ^ ^ A,  tn^r  * S W B (trtwi:  r6r7). — The  end  of  the 

varga  is  here  marked  by  M in  bfk,  not  in  hdm1. 

6.  Atri’s  praise  of  gifts. 

28.  And  in  the  (stanza)  ‘ O Indra  and  Kutsa  ( indrakutsa  : 
5.  31.  9)  Indra  is  praised  with  Kutsa  ; and  in  the  five  stanzas 
‘ When  thee,  0 Surya  ’ ( yat  tvd  surya  : v.  40.  5-9)  the  feat  of  the 
Atris  is  celebrated  a. 

a After  this  B (bfkr2r5)  and  m1  add  the  sloka  which  in  A forms  an  introduction 
to  the  story  of  Tryaruna  (see  note  on  v.  13). 

B 29.  In a the  (hymn)  addressed  to  Agni,  ‘ With  a wagon  ’ 
(anasvantd  : v.  27),  the  seer  Atri  himself,  pleased  with  his  gifts, 
proclaimed  these  (kings) b as  royal  seers0,  so  say  some  (authorities). 

^f^bfkr,  br,  TTWT^m1,  TJWT^fk. 

a The  following  seven  and  a half  s'lokas  (29-3606)  are  not  found  in  A.  b Refer- 
ring to  the  four  kings  mentioned  in  v.  13,  which  in  B immediately  precedes  the 
present  sloka.  Rnamcaya,  however,  does  not  appear  in  this  hymn  (cp.  below,  33). 
0 This  must  mean  that  Atri  merely  introduces  the  subject  of  their  gifts  to  him,  but  that 
the  three  kings  are  the  seers  of  the  hymn  as  a whole,  according  to  the  view  of  some 
authorities.  According  to  the  main  statement  of  the  SarvanukramanT  the  three  kings  are 
the  seers  of  the  hymn ; and  according  to  the  ArsanukramanT,  v.  13,  14,  Tryaruna  and 
Trasadasyu  are  the  seers  of  v.  27.  1-3,  and  As'vamedha  of  4-6. 

B 30.  There  also  appears  (here)  a prayer  to  Agnia  on  their  behalf 
(ebhyah)  in  consequence  of  (their)  request  ( adhyesandt)h . Ten 

thousand,  three  hundred  and  twenty  kine°, 


RV.  v.  40-] 


BRHADDEVATA  v.  31  — 


[174 


r,  ^fhcwiiNft  b,  w^rNniNt  fk,  wiRWTtfafr  m1. — 

br,  fq  m’k. — f^TClfTT  b,  f^fTT:  ndrfk. 

* In  RV.  v.  27.  1,  2,  3.  b That  is,  to  the  seers  to  officiate  for  them;  the 

reference  is  probably  to  RV.  v.  27.  4.  0 Cp.  RV.  v.  27.  i,  2 : dasabhih  sahasraih  . . . 

iatd  ca  vimsatim  ca  gonam. 

B 31.  (and)  a golden  wagon  with  two  oxena,  king  Tryaruna  gave 
to  Atri.  And  A^vamedha  (gave)  a hundred  oxen,  Trasadasyu 
much  wealth. 

fm\  k,  b.  — r,  b,  fk, 

m1. — m1,  fkr,  b. — ^rw  m1,  ^rwr  fb,  ^Pr^i  k, 

r (RV.  v.  27.  5 The  end  of  the  varga  is  here  marked  by  $ in  bfk,  not 

in  m1,  nor  of  course  in  hd. 

a Cp.  RV.  v.  27.  1 : onasvanta  . . gava. 


7.  Rn amcaya’s  gifts  to  Babhru.  Deities  of  RV.  v.  41-51. 


B 32.  Others  say  that  he  (Atri)  addressed  this  hymn  to  the 
kings,  for  one  cannot  give  to  oneself a,  (and)  the  seer  received 
(the  gifts)  from  (each)  king. 


WR  r,  in1,  WW  bfk.  — ^JTWT  ff 

I f^rTT(?H  r. — r, 


bm1,  mwt  ff  k, 

m1,  f, 


a This  alternative  view,  that  Atii  is  the  seer  of  the  whole  hymn,  is  stated  on  the 
same  ground  by  both  the  Sarvanukramanl  ( ndtmatmane  dadydd  ili  sarvasv  atrim  kecit) 
and  in  the  ArsanukramanI  (v.  14,  15):  ‘or  Atri  Bhauma  alone  is  here  the  seer;  for  in 
the  act  of  giving  (read  danakriyayam ) one  and  the  same  person  cannot  be  proclaimed  (na 
sasyate)  as  both  giver  and  receiver.’  Cp.  Sadgurusisya,  p.  115. 


B 33.  Rnamcaya  chose  the  seer  Babhru  a,  son  of  Atri,  to  officiate 
as  priest  at  a Soma  sacrifice  in  which  a thousand  sacrificial  fees 
were  bestowed.  So  he  (Babhru)  sacrificed  for  him  (Rnamcaya) b. 

™,  UllrtU1!  4)  faijfM  b, 

WR  f. — *tSW?TP3RI<l  rn,  bfkm1. 

a GaurTviti  (the  reading  of  bfm1)  cannot  be  right,  as  he  is  tho  seer  of  v.  29,  while 
the  hymn  in  question  is  v.  30  (see  36),  in  which  Rnamcaya  and  Babhru  are  mentioned 
together  (v.  30.  14);  cp.  Sarvanukramanl  on  v.  30:  babhrur : rnamcayo  ’py  atra  raja 
stutah.  b 33-36“^  are  quoted  in  the  Nitimanjan  on  RV.  v.  30.  15. 


— V.  37  TRANSLATION  AND  NOTES  [-RV.v.41 


175] 

B 34.  And  the  king  of  the  Rusamas4  ( ran&ama ) gave  him 
four  thousand  four  hundred  (cows) b and  a golden  caldron c 
( mahdvlra ). 

^ ftrt  n,  fftpfr  fk,  Tuft  Ttapfr  b,  fT^nprr  r,  ^rt 

cT^TH^r  m1  (cp.  note  *). 

a Cp.  RV.  v.  30.  14  : rnamcaye  rajani  ruiamdndm.  b Cp.  RV.  v.  30.  12  : gavdm 
catvdri  dadatah  sahasrd  rnamcayasya.  0 Cp.  RV.  v.  30.  15:  gharmah  . . taptah  pra- 

vrje  . . ayasmayah. 

B 35,  36.  And  he  received  golden  caldrons4  for  the  Pravargya 
rites.  And  having  received  (them),  the  seer  as  he  went  along 
was  questioned  on  the  way  by  the  Middle  Agni  as  well  as  by 
Indra  b ; and  he  related  (all)  this  with  the  four  (stanzas)  ‘ This  good  ’ 
(bhadram:  v.  30.  12-15)°. 

The  next  eleven d (hymns)  after  this  (beginning)  ‘ Who  pray  of 
you  two  ?’  ( ko  nu  vam  : v.  41-51)  are  addressed  to  the  All-gods. 

mV  b,  fkr.  — mVr,  b, 

RfrTpi  ufvr  fk.  — 36.  TT^fbmV  ^kn.  — °^Tf^T  W°  r,  XJcfiT®  b, 

W°  f,  °^T%3iT0  hr1. — hmV  mjflU  g bfkr6r7. — The  end  of 

the  varga  is  here  marked  by  'O  in  dbf,  not  in  ndk.  In  A the  varga  would  have  only 
one  line. 

a Mahdvlra,  otherwise  gharma,  is  a kettle  for  heating  milk  at  the  Pravargya  or 
introductory  ceremony  of  the  Soma  sacrifice.  b This  is  to  explain  how  Agni  is 

addressed  in  stanzas  12,  13,  15  of  RV.  v.  30,  which  is  a hymn  addressed  to  Indra.  0 That 
the  preceding  passage  (29“36a6)  belonged  to  the  original  test  of  the  BD.  is,  in  the  first 
place,  supported  by  the  fact  that  it  must  have  been  known  to  the  author  of  the  Sarvanu- 
kramanl ; for  the  remark  ndtmatmane  dadydt  is  clearly  borrowed  from  32c  (alma  lii  natmane 
dadydt)  while  the  words  sarvdsv  atrim  kecana  are  probably  due  to  32° 6 ( rajhah  prati  ca 
tat  suktam  babhasa  iti  kecana).  In  the  second  place,  the  four  vargas  6-9  have,  in  hd, 
only  six  s'lokas  (instead  of  the  normal  number,  twenty),  and  yet  the  end  of  the  ninth 
varga  is  indicated  in  the  same  place  (after  43d)  and  with  the  same  figure  in  hd  as  in  b. 
d Cp.  SarvanukramanT : vaisvadevam  vai  tad  (vai  = §,  tad=.  6). 

8.  Detailed  account  of  RV.  41-43. 

37.  (Then  come)  ten  (hymns)  addressed  to  the  Maruts4 
(beginning)  ‘Forth’  (pra : v.  52-61).  Ila,  however,  is  praised  in 
the  stanza  ‘To’  ( abhi : v.  41.  19). 


RY.  v.  42-]  BRHADDEVATA  v.  38—  [176 


B In  the  third  stanza  ‘Up’  (ut  : v.  42.  3)  Savitr  (is  praised), 
Saunaka  said. 

JlffT  <J  ^rTT  r,  irfd'dbl^^R  g ^pTT  m1,  g *bgrrr 

hd,  g ^ngm  r3,  irrftwrfa  ^ ^tt  br2r5r7,  srfterrfa  ^ 

f. — 37ci  in  Bm1  only. — g^T^t  m1,  r,  f^Tt^TRTf 

+lR'dl  sft*T3fit  i®  the  whole  line  in  f,  and  fs((fl^|<b  in  b. 

a Cp.  SarvanukramanI  on  v.  52 : marutam  ha  tat  (ha  — 4,  tat  = 6). 


38.  The  triplet  ‘Invoke’  (upa : v.  42.  7-9)  is  addressed  to 
Brhaspati  ; the  next  stanza  (v.  42.  10)  is  addressed  to  the  Maruts  ; 
‘Pi  •aise  him’  ( tam  u stuhi : v.  42.  11)  is  addressed  to  Rudra. 
But  in  the  stanza  ‘ Forth  the  fair  praise  ’ (pra  sustutih : v.  42. 
14), 

hm1bfk  have  no  *fr  (the  pratika  of  v.  42.  io),  which  makes  the  first  pada  one 
syllable  short : I conjecture  that  g has  dropped  out  before  g^r.  The  reading  of  R, 
*fr,  makes  the  first  pada  end  in  the  middle  of 
g A,  fkr,  b. 

B 39.  the  deity  is  variously  stated  by  Saunaka  and  other  teachers. 
Sakapuni  (considered)  Ilaspati,  Galava  Parjanya-Agni, 

39® b is  found  in  bfkm1  only:  there  is  no  reference  to  it  in  R (though  some  of  his 
MSS.  must  have  it). — "f^T  ndk,  bf. — *3oWfa:  hd,  r,  {^'<9  ft  m1, 

TWfa  fk,  b. 


40.  Yaska0-  thought  Pusan,  Saunaka  Indra  to  be  praised, 
Bhaguri  Vaisvanara.  ‘This’  (esah : v.  42.  15)  is  addressed  to 
the  Maruts;  ‘Together’  ( sam : v.  42.  18)  is  addressed  to  the 
Alvins  b. 


wrf^t  Am1  bfk,  r. 

a RV.  v.  42.  14  is  not  commented  on  in  the  extant  text  of  the  Nirukta.  b The 
SarvanukramanI  gives  no  details  about  RV.  v.  42  except  on  stanza  11 : ekaduil  raudri. 


41.  ‘Adhvaryus’  ( adhvaryavah  : v.  43.  3)  is  addressed  to 
Vayu  ; ‘The  ten’  (da&a:  v.  43.  4)  is  addressed  to  Soma,  while 
that  which  follows  (v.  43.  5)  is  addressed  to  Indra. 

B The  following  (6)  ‘ They  deck  ’ ( anjanti : 7)  (praise  respectively) 
Agni  (and)  the  Kettle  (pharma),  and  the  stanza  ‘ Hither  ’ (acha  : 8) 
praises  the  Asvins. 


177] 


— v.  44  TRANSLATION  AND  NOTES  [-RV.  v.  44 


RTT  ^ *IT  hrn'r,  rV,  ^ b,  *fTfa  ^ f, 

*TTfa  ^ k (WTfa  % is  the  pratlka  of  v.  43.  5). — ndb,  Vlff  fkr. — RTT~ 
r,  RTT^T*W°  bfk,  R^TWfFT  m1. — 41^  in  Bm1  only. — Tbo  ond  of  the  varga  is  hero 
marked  by  c in  bfk,  not  in  hdin1. 


9.  Deities  of  B.V.  v.  43  (continued),  44,  45. 

B 42.  ‘Forth’  ( pra : v.  43.  9)  (praises)  Vayu  and  Pusan.  In 
the  first  hemistich  (of)  ‘Hither’  (a:  v.  43.  ioal)  Agni  is  here 
mentioned,  and  in  the  second  (iocd)  the  celestials  ( divaukasah )a 
are  praised. 

iTfcT  TT  r,  TTfrT  TT  b,  R7T  TT  fk,  R rP3TO:  m1. — b,  tp*T!T  f, 

■«n4'4 1 k,  m1,  r. — *rj?TT  Tjf^T  r,  bfk, 

m1. — This  sloka  is  found  in  Bm1  only. 

a This  probably  means  the  All-gods  (cp.  iv.  62) : the  expression  in  the  text  of  RV. 
v.  43.  10  is  viioe  marutah. 

43.  ‘Hither’  (d  : v.  43.  11)  praises  the  Middle  Vac,  then 
another  (12),  Brhaspatia, 

B ‘ The  higher  one  ’ ( jydyamsam  : v.  44.  8)  praises  the  Sun 
(aditya).  Vayu  is  here  spoken  of  (in)  ‘Forth  to  you’  (pra  vah : 
v.  44.  4). 

43°6  in  m1  follows  45° 6. 

a The  Sarvanukraman!  gives  no  details  for  v.  43. 

B 44.  ‘Him  as  of  old’  (tam  pratnathd : v.  44.  i)a  is  addressed 
either  to  Soma  (or)  the  Gods,  or  Indra,  (or  belongs)  to  Prajapati. 
Kausltaki  himselfb  has  spoken  of  this  (hymn)  as  one  in  which 
the  All -gods  are  indirectly  addressed  ( paroksa ). 

*rr  m r,  m fk  c^rr  k),  m b, 

*TT  TT  m1. — -Rorm^:  bfkr,  m1. — RlpftrTfa:  br,  ^^1%  fk. 

a There  is  no  statement  about  this  stanza  in  the  Sarvanukraman!.  b That  is, 
Kausltaki  Brahmana  xxiv.  9,  where  it  is  stated  that  three  hymns,  RV.  i.  122;  v.  44; 
i.  1 2 1,  which  are  indirectly  addressed  to  the  All-gods  (and,  not  having  any  deity  specified, 
belong  to  Prajapati)  are  inserted  in  place  of  others : prajapatydny  aniruktuni  paroksa- 
vaisvadevany  avadhiyante. 

II. 


A a 


BRHADDEVATA  v.  45— 


RV.  v.  47-] 


[178 


B 45.  Among  these  it  is  spoken  of  as  the  third  a : after  it  comes 
the  (hymn)  ‘ I invoke  the  gods  ’ ( devan  huve  : x.  66) b. 

In  the  couplet  £ The  Spouses  of  the  Gods  ’ (devanam  patnih : 
v.  47.  7,  8),  the  spouses  of  the  gods  are  praised. 

WU  Ti  HT^bfk,  Tt  HTT  m1. — ^hmh,  °ftfa  ^ bfk. — The  end 
of  the  varga  is  here  marked  by  Q.  in  hbf,  not  in  mJk. 

a That  is,  I suppose,  according  to  its  position  in  the  RV.:  it  is  second  in  the  order 
in  which  the  Brahmana  enumerates  them  (see  above,  44,  note  a).  b That  is,  KausI- 
taki  afterwards  (in  xxiv.  9)  enumerates  three  hymns  which  are  directly  ( pratyaksam ) 
addressed  to  the  All-gods,  viz.  RV.  x.  65 ; x.  66 ; x.  36 : x.  66  corresponding  to  v.  44. 


10.  Deities  of  RV.  v.  51-60. 

46.  And  with  three  a of  the  four  b (beginning)  ‘ This  ’ {ay am : 
v.  51.  4-7)  Indra-Vayu  are  praised,  while  ‘0  Vayu,  come’  {vdyav 
d ydhi  : v.  51.  5)°  (praises)  Vayu  (only)d.  With  the  stanza  ‘The 
car’  ( ratham : v.  56.  8)  is  here  praised  RodasT,  whose  (husbands) 
the  Maruts — she  being  the  spouse  of  the  Rudrase — are  praised 
(in  the  whole  hymn)f. 

hdm1,  b,  r,  4Tg  gWTfTT  f,  TTg  k. — 

gxTT  fk,  b,  gprr  r,  m1,  7R  hd. — W br,  WT  fkd,  Ir^hm1. — Instead 

of  this  tristubh  dr4 r6  have  a s'loka,  which  m1  has  in  addition  to  it: 

*nff  [t]  trj2  jyj  f^r3  g 11 

1 o-g^m1,  ®g  r1  r4 r6.  2 m\  crrgffrft^  I^T  rVr6.  3 T$ 

4 _6 

r r r . 

a For  tisrbhih.  b For  catasrnam.  The  iti  should  follow  ayam,  not  caturnam. 

0 Here  R has  in  connexion  with  his  corrupt  reading  rkkaiti  one  of  his  marvellous  references 
to  the  RV.  (vii.  37.  4,  where  the  word  rkva  occurs).  d The  SarvanukramanI  makes 

no  statement  about  these  stanzas.  0 Cp.  47.  f The  SarvanukramanI  has  no 

statement  about  this  stanza. 

47.  But  in  the  (stanza)  ‘ Hither,  O Rudras  ’ {a  rudrdsah : 
v.  57.  1)  the  host  of  the  Rudras  is  praised".  Now  this  is  the 
name  of  the  host  of  the  Maruts : they  are  called  Rudras. 

Abk,  °#ri  *ft*T  f,  m1,  r. — gjrTT:  A,  B. 

a There  is  no  reference  to  this  stanza  in  the  SarvanukramanI. 


— V.  50  TRANSLATION  AND  NOTES  [-RV.  v.  61 


179] 

48.  Now  that  Agni  and  this,  (viz.)  both  the  middle  and  the 

terrestrial  Agnis,  are  praised  with  the  Maruts  in  the  (stanza) 

‘0  Agni,  with  the  Maruts’  (ague  mavudbliih : v.  6o.  8)a. 

ndbrV,  fk,  hd,  r. — ^ftm  F*°  hdr,  bf, 

^TR0  i5r7.  — 48c<1  in  the  text  follows  the  reading  of  Am1;  in  B (also  m1)  the  line 

has  the  following  form : 

3%$^  tcfcjfa  Snspft  |%  (b,  |%  ndfkr)  1 

a Or  according  to  the  reading  of  B : In  the  triplet  “ Whether  in  the  highest  ” 

( yad  uttame : v.  6o.  6-8),  and  in  “ I praise  Agni”  (tie  ’ gnim : v.  6o.  i)  in  a hemistich  (in 
each  of  these  four  stanzas),  being  (thus)  addressed  in  (altogether)  two  stanzas  ’ (dvrne : 
i.e.  iab,  6e<J,  7 at>,  8aft,  Agni  being  mentioned  in  these  four  hemistichs ; but  Vaisvanarais  also 
mentioned  in  8 , so  that  this  statemeut  would  not  be  quite  correct).  The  Sarvanukramani 
has:  agneyam  ca  v a,  i.e.  the  Maruts,  or  the  Maruts  and  Agni. 

B 49.  Vac  (may  be)  middle,  all  female  goddesses  (striyah) 
(may  be  middle),  and  every  male  (deity  may  be)  middle,  as  well  as 
all  groups  ( gana ),  (such  as)  the  Maruts,  respectively  according 
to  their  different  qualities a. 

m'r,  JTTWflT  b,  HT  fk.  — This  sloka  is  not  found  in  A,  but  in  Bm1 

only. — The  end  of  the  varga  is  here  marked  by  ^0  in  bfk,  not  in  hd  ; in  nr1  it  is  marked 
after  (48®),  after  which  that  MS.  adds  the  B form  of  48c<i. 

a This  general  remark  is  evidently  suggested  by  the  preceding  sloka  where  the  middle 
Agni,  as  specially  connected  with  the  Maruts,  is  distinguished  from  the  terrestrial  Agni. 

11.  Story  of  Syavasva. 

50.  There  was  a royal  seer  famous  by  the  name  of  Rathaviti 
Darbhya.  That  king  being  about  to  sacrifice  went  to  Atri  and 
propitiated  him  a. 

all  MSS.  and  n,  Sarvanukramani,  Sadgurus'isya,  n(gh);  cp.  Max 

Muller,  BV.2  vol.  ii,  p.  45. — SR:  hmfins,  bfkrVn(gh). — hds, 

m1,  n,  br,  fk. 

a This  story  is  quoted  in  the  Nltimanjari  on  BY.  v.  61.  17,  and  by  Sadgurusisya  on 
BV.  v.  61,  with  the  omission  of  occasional  s'lokas,  from  here  to  the  end  (50-79).  Sayana, 
introduction  to  BY.  v.  61,  tells  the  story  in  another  metrical  form.  Sieg,  Sagenstoffe, 
pp.  50-64,  treats  of  the  story  as  a whole ; he  also  states  the  relation  of  its  various  forms, 
p.  51,  note  3. 


RV.  v.  61] 


BEHADDEVATA  v.  51 


[180 


51.  And  making  known  his  identity  and  the  object  he  had 
in  view,  as  he  stood  with  folded  hands,  he  chose  the  seer 
Arcananas,  the  son  of  Atria,  to  officiate  as  (his)  priest. 

hndrns,  bfkr'V. — °f%:  fkr,  “fa  lim1bs. 

a Sayana  on  RV.  v.  61  speaks  of  him  as  atri-kula-nandana. 


52.  He,  accompanied  by  his  son,  went  to  the  king  for  the 
performance  of  the  sacrifice.  Now  the  son  of  Arcananas,  Atri’s 
son,  was  Syavasva, 

hndfrs,  bkn. hmlr,  JBTOTWt0  f,  Il^lWI0  s, 

n. — 5acd  is  omitted  in  bd^r6. 

53.  who  had  been  gladly  taught  by  his  father  all  the  Vedas 
with  their  members  ( anga ) and  subordinate  members  ( upahga ). 
Then  Arcananas  having  gone  with  his  son,  performed  the  sacrifice 
for  the  king. 

This  s'loka  is  omitted  in  b and  dr4r6. 


54.  And  as  the  sacrifice  was  in  progress,  he  saw  the  illustrious 
daughter  of  the  king.  The  thought  occurred  to  him  that  the 
princess  might  become  his  daughter-in-law. 

^ hdm1rbfkn,  Sadgurusisya  (one  MS. 


55.  Then  the  heart  of  £yava6va  too  became  fixed  on  her ; and 
so  he  said  to  the  institutor  of  the  sacrifice  : ‘ Ally  yourself  with 
me,  O king.’ 

55°&  is  omitted  in  b and  r1  r4  r8,  while  the  whole  s'loka  is  repeated  in  m1. — The  end 
of  the  varga  is  here  marked  by  in  b,  not  in  hdm1fk.  It  is  marked  by  ^ in  h (not 
in  d)  after  HTIR1  (59&)»  and  after  58  in  f. 


12.  Story  of  Syavasva  (continued). 

B 50.  The  king  wishing  to  give  his  daughter  to  Syavasva,  said 
to  his  royal  consort : ‘ What  is  your  opinion  ? I (desire  to)  give 
the  girl  to  Syavasva. 


— V.  59  TRANSLATION  AND  NOTES  [RV.  v.  61 


181] 

^ TIcWtf  Sadgurusisya,  n (and,  I believe,  m1,  but  I liavo  not  specially  noted  the 

reading  of  that  MS.),  7T  *1^  fk,  ^ tpfftTf  r. 56-58  (threo  and  a half  slokas)  are 

wanting  not  only  in  A but  in  b.  That  they  were  an  addition  to  the  original  text  of  the 
BD.  is  also  indicated  by  their  general  character,  by  their  being  unnecessary  to  the  nar- 
rative, and  by  the  fact  that  without  them  the  varga  would  have  the  normal  length  of  five 
slokas.  But  that  they  were  a comparatively  old  addition  is  proved  by  Sadgurusisya  having 
them. 


B 57.  For  a son  of  Atri a would  be  no  contemptible  ( adurbala)h 
son-in-law  for  us.’  She  on  her  part  said  to  the  king:  ‘I  have 
been  born  in  a family  of  royal  seers  ; 

m'fkrs,  n. 

s Strictly  speaking,  ‘a  grandson  of  Atri,’  according  to  the  correction  of  the  Nlti- 
mafijari  MSS.  b As  the  MSS.  do  not  use  the  avagraha,  durbalo  is  ambiguous  in  form, 
but  the  context  shows  that  it  stands  for  adurbalo. 


B 58.  one  who  is  not  a seer  should  not  be  our  son-in-law  ; this 
(youth)  has  not  seen  formulas.  Let  the  girl  be  given  to  a seer : 
she  would  thus  become  a mother  ( ambd )a  of  the  Veda;  for  a 
(certain)  seerb  regards  one  who  sees  formulas  as  a father  of  the 
Veda  c.’ 

m1  n s,  fkr. — cfT  m1  rn,  all  MSS.  of  Sadgurusisya  but  two  (which 

have  tWT  TT),  Wf  f, TT  k.— WT  m1fkrn,  three  MSS.  of  Sadgurus'isya, 

four  MSS.  of  Sadgurusisya. — ?,  fkm1,  rn. 

a This  emendation,  which  I made  in  Sadgurusisya  (in  1886),  still  appears  to  me  the 
only  possible  one.  b Vasukarna;  cp.  my  explanatory  note  on  Sadgurusisya,  § 1.  3, 

p.  177.  Sieg,  p.  52,  note  2,  would  read  rsim  mantradrsam,  but  the  two  words  in 
agreement  would  be  tautological.  0 Cp.  .Sadgurusisya,  p.  58,  note  u. 


59.  The  king,  after  conferring  with  his  wife,  refused  him 
(saying),  ‘ No  one  is  worthy  to  be  (our)  son-in-law  who  is  not 
a seer.’ 

* hndr,  Jrr^rrreT  r2r5r7,  f,  HUffaTO  k,  U ” ^ b; 

the  whole  line  in  Sadgurusisya  runs  : Tfa  wr  i. — 

hm'r3!,  «ff  *T  brn,  «ft  fk. 


RV.  v.  6 1] 


BRHADDEVATA  v.  60— 


[182 


60.  The  seer,  being  rejected  by  him,  returned,  when  the 
sacrifice  was  over ; but  the  heart  of  Syavasva  returned  not  from 
the  girl. 

hrs,  ^ ^1%  m1,  bfkn. hdm1,  ^TTSlf  bfkrns. 

J^cf  m1rns,  %cj  bd,  ^ ^ fkrW,  ^ b. 

61.  So  these  two  returned  ; they  both  met 
B Sasiyasi  and  Taranta  and  king  Purumllha. 

fTrreft  Am1,  cTfTCJ  rft  bn,  <TcRJ  fk,  rTrT:  ^rft  r2r5r7. — r, 
hd,  Bn.  The  emendation  is  based  on  the  reading  of  B,  on  the 

necessity  of  a dual  middle  form,  and  the  assumption  that  in  A the  second  (T  dropped 
out,  and  that  f^T^0  became  corrupted  to  as  a gerund  seemed  required 

for  the  construction,  and  is  often  used  thus  (see  index  of  words  sub  voce  asu). 

Then  °JTT«(^T0  became  rTT^cTT^0,  which  is  very  pleonastic  after  ; the  causative  for 
the  simple  gerund  is  also  clearly  wrong.  — •pf%^Tf»T0  b,  n,  WlWffi 

fk,  rrr%<TRf*r°  hdm1  r. — 6iafe  is  altogether  different  in  Sadgurusisya. — 6i<dis  found  here 
in  m1bfkn;  in  A this  line  appears  at  8ocd,  where  it  is  repeated  in  m1. — 6icd  is  not  in 
Sadgurusisya. 


62.  Now  the  two  kings  Taranta  and  Purumllha  were  seers, 
sons  of  Vidadasva.  These  two  kings  themselves  paid  homage 
to  the  two  seers. 

m,  fk,  b,%^f^fT  Am1 : the  SarvanukramanI  has 

; the  form  of  the  name  in  the  RV.  is  , while  is  not  found 

elsewhere. — gtpft  m1br,  lirV^k,  gxrfTT  f. 

63.  And  the  king  (Taranta)  showed  the  seers  son  to  his  royal 
consort ; and  with  Taranta’s  approval  she  gave  manifold  wealth, 

hmb,  % ftR  bfkr2r5n.  — <7T*fTT*J*TrTT  Am1  ("^  hd),  rTt/rTT^p^r 

bfk. — mbkrns,  hd,  b . — The  end  of  the  varga  is  here  marked 

by  ^ in  bfk,  not  in  hdm1. 

13.  Story  of  Syavasva  (continued). 

64.  goats  and  sheep,  cows  and  horses,  to  Syavasva,  did  Sasiyasi. 
B Father  and  son,  (thus)  honoured  by  the  institutors  of  the 
sacrifice,  went  to  their  hermitage  to  Atri. 


— V.  71  TRANSLATION  AND  NOTES  [RV.  v.  61 


183] 


B 65.  And  they  saluted  Atri,  the  great  seer,  of  brilliant  splen- 
dour. (But)  Syavasva  thought : ‘ Because  I have  not  seen  (any) 
formula, 

B 66.  I have,  alas ! not  obtained  the  maiden  beautiful  in  all  her 
limbs.  Could  I hut  become  a seer  of  formulas,  my  joy  would 
be  great.’ 

°^T!T^  m’fk,  °Trf*WT  r,  rff  Sadguruaisya. — r,  Sadguiusisya, 

m1,  ^ ^ fk. 


B 67.  To  him  as  he  thus  reflected  in  the  forest  the  host  of  the 
Maruts  appeared. 

He  saw  standing  at  his  ( dtmanah ) side,  quite  (iva)  similar  in  form 


Andbfkr2, 


in  the  NltimanjarT. 


H ms. — 64cd-6’]ai  are  not  found 


68.  and  equal  in  age,  the  Maruts,  with  gold  on  their  breasts. 
Seeing  the  gods  similar  in  age,  with  the  figures  of  men, 

68* d is  not  found  in  Sadgurusisya. 


69.  Syavasva,  astonished,  then  asked  the  Maruts,  ‘Who  are 
ye?’  (ke  stha  : v.  6i.  i).  Then,  however,  he  became  aware  that 
they  were  the  divine  Maruts,  the  sons  of  Rudra. 


^ %f7T  hd,  bfkr. — A, 


70.  Having  observed  (this),  he  also  praised  them  with  the 
(stanzas)  ‘They  that  ride’  ( ya  Im  vahante  : v.  6i.  n).  For  the 
seer  considered  it  a great  transgression  on  his  part, 

T<Srrf»T^fT  rWr6,  hdm1,  fT  s,  bfrk. — 

rTTWr  bdr,  rTT^Tcf:  b,  rTT^rT:  fk,  cTTffa:  s. — rs,  b, 

hdm1  fk. rT  ?,  hd,  m1  (I  have  not  noted  whether 

or  ^f^),  bfkr. 

71.  that,  as  soon  as  he  had  seen  them,  he  did  not  praise  them, 
and  that  he  asked  them,  ‘ Who  are  ye  ? ’ Being  praised  and  being 
delighted  with  their  praise,  the  sons  of  Prsni  (the  Maruts)  as  they 
went  along, 


RV.  v.  61— ] 


BRHADDEVATA  v.  72— 


[184 


^Wfkr,  ^TT^rVr6,  ^Rhdm1,  ^ b. — bfkrs,  ^TRI  A. — 6gcd,  7o,7ia6 

omitted  in  n. — «sJrtjT  rT^TT  hbfk,  I *IT  ndr. — 7icd  omitted  in  Sadgurusisya. — The 
end  of  the  varga  is  here  marked  by  ^ ndbfk,  not  in  hd. 

14.  Story  of  ilyavasva  (continued). 

72.  taking  off  the  gold  from  their  breasts,  gave  it  to  him. 
Nowa  when  the  Maruts  had  gone  thence,  the  illustrious  SyavaSva 

hm1r,  S,  ^ r5, 

fkr2n,  b.  The  line  in  Sadgurusisya  runs:  '"tR  1^  JRcft 

rf^T  hm'r,  bkn,  cT^^T  f.— ^?T- 

W:  nss,  7J  JTfT^flTT:  hndr,  B. — Sadgurusisya  has  an  additional  line  after 

>]2ab,  and  Sayana  another  after  "]2cd. 

a Sayana  on  RV.  v.  61.  17  quotes  •j2cd-,jgab. 

73.  went  in  thought  to  the  daughter  of  Rathavlti.  He  only 
just  ( sadyah ) a seera,  wishing  to  declare  himself  to  Rathavlti, 

* ^ hdrk,  Sadgurusisya  (w1),  ^ ^ f,  ^ b, 

TTTf^rlf^n. — HTO^Ab,  ^^TRb,  ^Rk.^T  (w)  f,  f^^rs. 

a Sieg,  p.  53,  note  7,  wishes  to  read  rsim,  but  this  is  agaiust  the  MS.  evidence,  and 
unnecessary. 


74.  commissioned  Night  on  a message  with  the  two  (stanzas) 
‘This  my  song  of  praise’  ( etam  me  stomam : v.  61.  17,  18);  and 
to  her  (Night)  who  did  not  seea  Rathavlti,  he  discerning  (him) 
with  the  eye  of  a seer, 

0BTT«ri  Anss,  <WWff  b,  (^fm)lJTOri  f,  k. — hndrns, 

rVs,  b,  ftpff  f,  k.  — hm’r,  5*1^^  bfk,  nss. — 

rTWnT  h m1  r s,  s,  br2r5,  fk. 

a Cp.  Sieg,  p.  53,  note  9,  and  p.  57,  line  2. 

75.  said,  ‘Here  he  dwells’  ( esa  kseti  : v.  61.  19)  ‘on  a delightful 
ridge  of  the  Himavat’a.  Urged  by  the  goddess  Night,  after 
learning  his  instructions, 

& bfk,  ^ lim'r.  — TRtf^rf:  hrfkss,  b,  WUftf^rT:  11. 

a Cp.  RV.  v.  61.  19:  esa  hseti  rathavitih  . . . parvatesv  apairitah. 


— V.  8 1 TRANSLATION  AND  NOTES  [-RV.  v.  72 


185] 

76.  the  son  of  Darbha,  taking  the  girl  with  him,  approached 
Arcananas,  and  after  clasping  his  feet,  standing  bent  forward 
with  folded  hands, 

hrfk,  b,  s,  ^TcJ^ns. — f^:  hdmL,  Bnss. — The  end 

of  the  varga  is  here  marked  by  ^8  in  bfk,  not  in  hdm1. 

15.  Story  of  Syavasva  (concluded). 

77.  he  announced  his  name  (saying),  ‘ I am  Rathavlti,  son 
of  Darbha  : inasmuch  as  I refused  you  formerly  when  you 
desired  an  alliance  with  me, 

hm1  rs,  ^JR^bfkns. — wrefa  ^ 3,  trarnr^  ^ hd, 

^It^n^bfk,  lour  Sadgurusisya  MSS.,  UWTfa PsJtM  two  Sadgurusisya  MSS. 

78.  forgive  me  for  that.  I pay  homage  to  you  ; and  do  not, 
adorable  one,  be  wroth  with  me.  You  are  the  son  of  a seer, 
a seer  yourself,  you  are,  adorable  one,  the  father  of  a seer. 

*TT  ^ Tf  hm1rks,  *T  % b,  ^ ?TT  ns.  — Bss,  W5-  n,  hm’r. 

hm'rnss,  krW,  ^ ^ f,  b. — hm’rs, 

fkn,  ITJITT^:  bs. 

79.  Come,  accept  this  (girl)  as  a daughter-in-law.’  So  said  the 
king,  and  himself  honouring  him  with  water  to  wash  his  feet 
( padya ),  with  the  water  of  hospitality  ( arghya ) and  with  a 
mixture  of  honey  ( madhuparka )a, 

^nfa'S^hrs,  ^tnfaSl^ns,  WT  B. — ^TfWT  hdm1, 

bfkr,  ^T^irr^T  rVr6. 

a >jgC(i  appears  in  a modified  form  in  Sadgurusisya:  the  better  reading  there  is 
padyarghyamadhuparkam  (instead  of  padyarghyam  madhuparkam)  because  padya  and  arghya 
are  different  honorific  gifts ; cp.  AGS.  i.  24.  7 : vistarah,  padyam,  arghyam,  acamaniyam, 
madhuparko,  gaah. 

80.  81.  and  giving  him  a hundred  white  ( suJcla)a  steeds,  he 
dismissed  him  to  his  home.  And  the  seer,  on  his  part,  having 
praised  Saslyasl,  and  Taranta,  and  king  Purumilha  with  the  six 
(stanzas)  ‘May  she  gain’  (sanat : v.  61.  5-10),  departed  to  his  abode. 

Now  the  following  eleven b (hymns  beginning)  ‘With  law’ 
(rtena:  v.  62-72)  are  addressed  to  Mitra -Varuna. 

11.  b b 


RV.  v.  73-] 


BRHADDEVATA  v.  82— 


[186 


hdrks,  sjJSTT^f. — hm1  r,  b,  RUgTJrt  k, 

RJipm  f. — 8oC(l  occurs  as  6icd  in  B.  It  seems  not  improbable  that  the  line  belonged 
to  the  original  text  in  both  places,  because  with  it  both  varga  12  and  varga  15  (cp.note  on  56) 
would  have  the  normal  number  of  five  s'lokas,  and  in  the  present  position  it  would,  in 
keeping  with  the  epic  style  of  the  passage,  come  in  somewhat  like  a refrain  at  the  end 
of  the  story. — The  end  of  the  varga  is  here  marked  by  in  hbfkm1. 

a Sieg,  p.  54,  note  ’,  wishes  to  read  sulkam  for  suldam,  but  there  seems  to  me 
to  be  no  necessity  for  the  correction  : dukla  is  quite  appropriate  as  an  attribute  of  horses 
(=Vedic  sukra , which  one  MS.  has) ; while  there  is  no  reason  why  a familiar  word  like 
hilka  should  have  been  changed  to  6ukla.  b Cp.  Sarvanukramanl  on  RV.  v.  62 : 

maitravarunam  vai  tat  (vai  = $,  tat  = 6). 

16.  RV.  v.  73-78.  Story  of  Saptavadhri. 

82.  There  are  six  (hymns)  addressed  to  the  A&vins  (v.  73-78). 
There  is  (here)  a mystic  ( upanisat ) praise  consisting  of  fivea 
stanzas  (v.  78.  5-9)  with  a view  to  childbirth. 

hd,  fbkr. — tr^TT0  hmV,  fr,  bk. 

a Cp.  Sarvanukramanl:  antyah  panca  garbhasraviny  upanisat.  Sadgurusisya,  with 
reference  to  this,  remarks  (p.  122)  that  upanisat  is  used  in  the  singular  because  the  five 
stanzas  are  specified  as  an  aggregate  ( pancarcasamudayopadistatvat ).  According  to  Sayana 
the  last  three  stanzas  only  (7-9)  are  garbhasraviny  upanisat.  Aufrecht,  in  his  abstract  of 
the  Sarvanukramanl,  has  ‘ 5-7  ’ : this  should  be  corrected  to  ‘ 5-9/ 

82cd-84.  There  is  a sacred  tradition  (&ruti)  that  the  seera 
after  incurring  seven  failures  ( aparddhan)h  was  appointed0  (again) 
by  (king)  Asvamedha  of  the  race  of  Bharata,  his  wedlock  being 
childless.  On  the  eighth  failure,  however,  the  king  casting  him, 
in  a trough  (made)  of  a tree  ( vrksadronl)A , into  a chasm  ( rbisa)e 
kept  him  down  (in  it)  when  he  leapt  up  at  night.  (Then)  the 
seer  praised  the  Lords  of  Light  (tiubhaspatl)  with  the  hymn  ‘ Ye 
ASvins  ’ (ahinau  : v.  78). 

82'*.  RR  rVr6,  hdmV,  ^ r, 

g b,  $ fk.  — 83.  3ufr  r.  W&l  hdm1, 

r3,  fkr6r7,  ^fWTrTT0  b. — % hdr,  ^ bfkrV. — 

A,  r,  cTrfY  ^ b,  rTcTTlfft  f,  imm#  k. — 84.  «TT  r4r6, 

f b,  f fk,  ? r6  r7,  % f hr,  %f  d,  m1.  — W 

hm1rfk,  b,  TTTT  (TTTl)  rW.— bfkr, 


187] 


— v.  87  TRANSLATION  AND  NOTES  [-RV.  v.  78 


a That  is,  Saptavadliri,  the  seer  of  RV.  v.  78.  b This  being  an  explanation  of 
the  seer’s  name,  Sapta-vadhri,  as  ‘ seven  times  impotent.’  0 That  is,  commissioned 

according  to  the  custom  of  niyoga ; the  verb  kr  being  used  as  above  in  iv.  no  ( putri - 
kdm  kr).  d This  is  an  attempt  to  explain  the  situation  in  EV.  v.  78.  5,  6,  where  the 
As'vins  are  described  as  releasing  Saptavadhri  by  rending  a tree  ( vrksa ).  6 This  word 

occurs  in  the  preceding  stanza  (v.  78.  4),  where  the  Asvins  come  to  the  rescue  of  Atri 
in  a chasm  ( rbisa ). 

85,  86.  They,  raising  him  out  of  that  (chasm),  made  him 
productive  again.  The  triplet  ‘ Like  the  wind  ’ ( ycithd  vatah  : 
v.  78.  7-9)  is  with  a view  to  a child  (garbha)  for  himself  who  like 
a child  (in  the  womb)  slept  (in  the  tree)a;  but  the  other  two 
stanzas b are  to  be  known  as  for  the  Asvins c. 

B This  is  also  recognized  ( drstam ) as  a consecrating  prayer  for 
children  issuing  from  the  womb  ( sravatam ) d. 

85-  WfW  tndbk,  f,  r.— <J^T:  m1,  ^ hd,  f%^- 

b,  f%R  ik,  r6r7.  — hdm1,  bfkr5r7.  — 

rra:  hm1  rb,  ^7^  r5r7,  HWT  f,  HVH^k. — 86.  ^f^wnfarn;  ^ft  limb, 

%^-Rfg«rrf?TrifT  b . — 86cd  = viii.  66a6.  This  line  is  wanting  in  A,  but  is  found 
in  ml  as  well  as  B.  — The  end  of  the  varga  is  here  marked  by  ^ in  bfk,  not  in  m1 
or  hd  (as  the  line  is  wanting  in  these  two  MSS.). 

a The  versified  story  told  by  Sayana,  in  his  introduction  to  RV.  v.  78.  5,  is  different 
from  the  above.  Here  the  seer  is  placed  in  a box  at  night  by  enemies  and  kept  from 
intercourse  with  his  wife,  but  is  rescued  from  his  confinement  by  the  Asvins.  b That 
is,  v.  78.  5,  6,  the  first  two  of  the  five  specified  in  82.  0 The  Asvins  are  invoked  in 

these  two  stanzas.  d Cp.  Rgvidhana,  ii.  17.  quoted  by  Sadgurusisya,  p.  123. 

17.  Deities  of  RV.  v.  79-87.  Xhilas. 

B 87.  But  ita  may  likewise  (tadvat)  be  (regarded  as)  concerned 
with  the  evolution  of  becoming  ( bhava-vrtta)h , for  it  evidently  has 
such  a character  : that  it  has  this  character  ( rupa ) is  evident  from 
the  two  words  afterbirth  (jardyu) 0 and  embryo  ( garbha ) d. 

rTS^Ict  hi1,  HrT^JTrt  b,  cTTWT  fk,  r.  — hm1,  fk, 

r. — This  s'loka  is  not  found  in  A,  but  m1,  as  well  as  B,  has  it. — 87^  = iii.  76^  ; 
iv.  186;  vi.  94^  ; viii.  62^. 

a That  is,  this  aggregate  of  five  stanzas  ( tad  in  86d).  b That  is,  it  has  also  a 
more  general  sense ; see  bhavavrtta  in  the  index  of  words.  0 Which  occurs  in  RV.  v. 

78.  8.  d Which  occurs  in  RV.  v.  78.  7. 


RV.  v.  79-] 


BBHADDEVATA  v.  88— 


[188 


88.  The  two  (hymns)  ‘ To  great  ’ { make  : v.  79,  80)  are  addressed 
to  Dawn  ; the  two  ‘ They  yoke  ’ ( yuhjate  : v.  81,  82)  are  addressed 
to  Savitr.  (In)  ‘ Unto’  ( acha  : v.  83)  Parjanya  is  praised ; but  in 
* Verily  ’ ( bat : v.  84)  the  Middle  Earth  a is  praised. 

Wfa  % A,  ^ B. — Wf3of7T  A,  g B. — JjJcIT  B,  g A. 

a In  Nirukta  xi.  37  (on  RV.  v.  84.  1)  PrthivI  is  one  of  the  deities  of  the  middle 
sphere  ( madhyasthana  striyah  : xi.  22-50) ; see  Naighantuka  v.  5. 

B 89.  The  (stanza)  ‘For  us  to-day,  god  Savitr’  ( adyci  no  deva 
savitah  : v.  82.  4)  destroys  evil  dreams. 

‘ Forth  to  the  sovereign  lord  ’ (pra  samraje  : v.  85)  is  addressed 
to  Varuna.  The  following  one  ‘ O Indra-Agni  ’ ( indragnl : v.  86) 
is  addressed  to  Indra-Agni. 

T?  bf-  °^ifW  kr,  f m1. — °yr%  hdb, 

T°  fk,  hm’B,  r. — °^tKR  hm’r, 

r2r6r7,  f,  k,  ^3^  b. — 8gah  is  not  found  in  A,  but 

m1,  as  well  as  B,  has  it. 

90.  The  following  hymn  ‘Forth’  {pra:  v.  87),  the  last  (of 
the  Mandala),  is  addressed  to  the  Maruts  while  making  incidental 
mention  of  Visnu  {visnu-nyanga). 

B It  is  called  Evayamarut a,  being  the  antecedent  ( prati - 
purvaka ) b in  the  (case  of  the)  Indra  hymn  ‘ As  Heaven  ’ {dyaur 
na  : vi.  20). 

fw  hrfk,  faunal  d,  fTO  ^i  m1,  b. — hr2, 

dbfkr. — fb,  k,  r. — 90e<i  is  not  found  in  A or  m1. 

a Because  this  word  is  the  refrain  in  the  second  pada  of  every  stanza  of  the  hymn. 
b That  is,  the  hymn  for  which  another  may  be  substituted.  That  this  must  be  the  meaning 
of  the  word  (which  has  not  been  noted  elsewhere)  appears  from  AB.  vi.  30.  15  and  the 
comment,  on  that  passage,  of  Sayana,  who  remarks  that,  at  the  midday  libation,  instead 
of  the  Evayamarut  hymn  an  Indra  hymn,  ‘ dyaur  na'  (vi.  20),  which  makes  mention  of 
Visnu  ( visnu-nyanga ),  should  be  substituted. 

91.  But  the  hymn  of  Fortune  {Srisukta) a is  a benediction  : the 
following  sixb  are  connected  with  fortune  and  sons®.  Or  that 
(hymn)  may  he  (regarded  as)  meant  to  banish  ill-luck.  Agni  is 
incidentally  praised d ( nipatabhdj ) in  it. 


189] 


— v.  92  TRANSLATION  AND  NOTES  [-RV.  v.  87 


hra1  r,  \ ^T^bkr2,  “eTT^t  ^IT  f,  “TT^TCI  rV.— ^ftgTRITT  Abf, 
3ft:  grrurr  r6r7,  kr(2). — nz  bfkrVrVr6,  «J  hdr. — fTMT^T0  hm'r, 

rf^T^T0  drV.  WUT°  bfkra,  (no  rTt^). — rVr6, 
bf*  kr2,  r5i7. — TTi?  A,  ^ B. — The  end 

of  the  varga  is  here  marked  by  ^'■0  in  bfkm1,  not  in  hd. 

a This  khila  after  RV.  v.  87  is  printed  by  Aufrecht,  RV.2  p.  676,  whero  it  has 
twenty-three  stanzas,  and  by  Max  Muller,  RV.2  vol.  iv,  pp.  523-528,  where  it  has  twenty- 
nine  stanzas,  the  first  fifteen  with  a commentary.  In  Rgvidhiina  ii.  18.  1 it  is  stated  to 
consist  of  fifteen  stanzas  (the  sloka  in  which  this  is  stated  reappears  in  the  khila  itself, 
sixteen  in  Max  Muller,  twenty-two  in  Aufrecht) ; this  statement  is  confirmed  by  the  text 
of  the  hymn  in  the  Kashmir  MS.  collection  of  khilas  (ii.  6-8),  which  has  only  fifteen 
stanzas,  agreeing  with  the  first  fifteen  in  Aufrecht  and  Max  Muller.  Cp.  Meyer,  Rgvidhiina, 
pp.  xxi,  xxii.  b This  must  refer  to  the  six  khilas  which  follow  the  Jrisulcta  in  the  Kashmir 
MS.  of  the  khilas,  viz.  (1)  ya  dnandam  samdvisat  (four  stanzas),  (2)  ciktito  yasya  ndma 
(five  stanzas),  (3)  mayi  6leso  md  vadhih  (five  stanzas),  (4)  sam  sravantu  marutah(&ve  stanzas), 
(5)  d te  garbho  yonim  (seven  stanzas),  (6)  agnir  etu  prathamo  devatdnam  (five  stanzas). 
The  next  khila  in  the  collection  is  that  which  comes  after  RV.  vi.  45  (=  viii  in  Aufrecht), 
beginning  caksus  ca.  0 The  last  three  of  these  six  khilas  are  mentioned  in  the  next 
sloka  (92),  sam  sravantu  being  charms  for  the  prosperity  of  cattle,  a te  and  agnih  for  the 
attainment  of  sons.  d Under  the  name  of  Jatavedas. 


18.  The  Khilas  of  Frajavat  and  Jivaputra.  Employment  of  formulas. 


92.  Ora  the  two  (hymns  of)  Prajavatb  and  Jivaputra0  (may 
be)  used  together  as  praise  ( samstutau ) in  the  ceremony  of 
pregnancy  ( garbhalcarman ).  (In  the  hymn)  ‘ Flow  together  ’ (sam 
sravanti) d various  kinds  of  females  having  milk  are  praised 
together. 

tT5f T<4 33d c( y -4I  hdm\  r1r3r4r6bfkr2,  r,  MWT- 

r5.  “tplt  I believe  to  be  due  to  a misunderstanding  of  the  following  <TT. 
I have  decided  on  the  dual  because  of  at  the  end  of  the  line,  and  because  AGS. 

i.  13.  6 has  the  dual.  — r,  b,  xrfg5?I  fk,  ^TTf^i:  hmVr2. — 

WWtfTl  hdm1rf,  k,  *P3f<Trftf7T  b . — 92^-102  are  omitted  in  r1r4r6. 


a That  is,  they  may  have  this  special  application;  cp.  AGS.  i.  13.  6:  projavaj- 
jivaputrdbhydm  haike ; cp.  Stenzler’s  note,  p.  34  ; Meyer,  Rgvidhiina,  p.  xxv.  b This 
khila,  called  by  the  name  of  its  author,  has  seven  stanzas  in  the  Kashmir  MS.,  and  is 
there  described  thus  in  the  AnukramanI : ‘ a te ,’  sapta,  prajavan,  garbhdrthaslstuti/i.  Its 
first  stanza  is  quoted  by  Stenzler  in  his  critical  notes,  AGS.,  p.  48.  0 This  khila, 

also  called  after  its  author,  coming  immediately  after  that  of  Prajavat  in  the  Kashmir  MS., 


RV.  v.  87] 


BBHADDEVATA  v.  93- 


[190 

has  five  stanzas,  and  is  thus  described  in  the  Anukramani:  ‘ agnifi,’  panca,  jivaputra,  agni- 
varunam.  The  first  stanza  is  quoted  by  Stenzler,  critical  notes,  p.  48 ; and  the  first  two 
are  quoted  in  Paraskara  GS.  i.  5.  11.  The  first  is  almost  identical  with  AV.  iii.  23.  2. 
Cp.  Meyer,  Rgvidhana,  p.  xxi;  Indische  Studien,  v.  315.  d As  all  the  MSS.  agree 
in  reading  sam.  sravantiiti,  this  may  be  a various  reading  of  the  pratlka,  and  not  a cor- 
ruption of  sam  sravantv  iti ; but  the  Kashmir  MS.  of  this  khila  has  sam  sravantu  as  well 
as  AV.  ii.  26.  3,  which  is  almost  identical  with  this  stanza.  The  five  stanzas  of  this  khila 
occur  in  AV.  ii.  26.  1-5,  the  first  three  in  a different  order  (2  = AV.  1,  3 = AV.  2). 

93.  In  benedictions a,  in  (enumerations  of)  technical  names, 
in  leading  ritual  forms  b,  a deity  is  incidentally  mentioned  ( nipata - 
bhaj).  One  familiar  with  formulas  should  here  observe  (it)  carefully 
from  the  statement  of  its  characteristic  name  (lingo). 

°wrg  ^TfTT  hm’b,  W g fkr2,  ^<TT:  r — o^RSntlm’br, 

0*TR5IT  hdr3fkr2. — 93a6=iii.  82a6. 

a Such  as  the  srisukta,  in  which  Agni  is  incidental  (see  above,  91).  0 Cp. 

above,  iii.  82. 

94.  (In  the  case)  of  the  application  of  a formula  and  the 
formula  (itself),  the  application  is  the  more  important.  There 
should  be  careful  observation  of  the  rule  ( vidhi ) regarding  the 
two.  The  formulas  should  be  (regarded  as)  making  (only)  state- 
ments ( abhidhayaka)11 . 

br,  fk,  ^mV. — °*jt- 

*rarr:  br,  r2,  °vrr  ‘ ^rr:  f,  °*rR^rr  k,  °*nfw:  hdmV. 

a That  is,  they  merely  contain  statements  about  deities,  but  give  no  rule  (vidhi)  as 
to  their  employment  (viniyoga),  as  the  Brahmanas  and  Sutras  do. 


95.  Hence  (there  may  be)  a disagreement  of  the  formulas 
with  the  (application).  But  the  words  (pada)  occurring  in  them 
(the  formulas),  which  have  a generally  understood  meaning  ( sam - 
vijnana),  may  express  what  is  secondary  (guna) a. 

r,  gwfM'qTWTfa  b,  girrTfHVT^rfa  hm1  f.  — 

hm1  bf,  r. — 95c<i  is  omitted  in  k. 

a For  instance,  Jatavedas  might  in  a formula  he  generally  understood  to  mean  Agni, 
hut  the  specific  sense  might  be  the  primary  one  in  the  ritual.  Cp.  Nirukta  vii.  13:  yat 
tu  samvijnana-bhutam  sydt  pradhanya-stuti. 


— v.  ioo  TRANSLATION  AND  NOTES  [RY.  v.  87 


191] 

96.  The  formulas  being  secondary  and  the  rites  primary,  the 
deities  may  be  primary  or  secondary  a : this  is  (to  be)  understood. 

JTVn«pjT!T*JrT'n  r,  bdbf. — The  end  of  the  varga  is  here 

marked  by  in  hbf,  not  in  m'dk. 

a That  is,  according  as  they  are  applied  in  the  ritual  or  are  mentioned  in  the  formulas. 


19.  Story  of  the  birth  of  Bhrgri,  Angiras  and  Atri. 

97.  Prajapati a,  desirous  of  offspring,  offered  a sessional  sacrifice 
(sattra)  lasting  three  years,  accompanied  by  the  Sadhyas  and  the 
All-gods,  we  are  told  ( iti ). 

wi  mss. — bIRt  ^ A Bn,  Sadgurusisya. 

a The  following  story,  as  an  introduction  to  RV.  vi,  is  quoted  in  the  Nltimafljari 
(97-102)  and  by  Sadgurusisya  (97-101). 

98.  Thither  came  Vac  in  bodily  form  to  the  ceremony  of 
initiation.  On  seeing  her  there  simultaneously  Ka’s  (Prajapati’s) 
and  Varuna’s 

uOfWt  bns,  OR  lift  hdm1rfk. 

99.  semen  was  effused.  Vayu  scattered  it  in  the  fire  at  his 
will.  Then  from  the  flames  Bhrgu  was  born,  (and)  the  seer 
Angiras  among  the  coals  ( ahgara )a. 

TT^Tf^hdm1?,  b,  f,  kn,  rTfTWrR  r.  — s, 

TCP®  hdm1r3n,  TTT^j  fkr2,  TTT^i  b,  JTRT  r.  — BfwfT  hdm’rfks,  f^WTT  b, 
n.  — hdm1r3s  (Nirukta  iii.  17),  rn,  ^^TT^Tf^TT 

b,  ^tH^if^K'i  kr2,  ^jrrwrDrrr  f. 

a Cp.  Nirukta  iii.  17  and  AB.  iii.  34.  1 (ye  ’ hgara  asams  te  ’ ngiraso  ’bhavan). 


100.  Vac,  on  seeing  the  two  sons,  herself  being  seen,  said 
to  Prajapati  : ‘ May  a third  seer  also,  in  addition  to  these  two, 
be  (born)  to  me  as  a son.’ 

WRf?T  grfT  ?,  WTOfTT  grfr  n,  WTOfTT  g rft  b,  ^TXjfTpg  rff  hdndrfk. — 
bfrn,  ^5  s (two  MSS.),  giJT  g2T  s (one  MS.),  k, 

hdm1. — hm1rbfkn,  s. 


RV.  vi.  i-] 


BRHADDEVATA  v.  ioi— 


[192 

101.  Prajapati  (thus)  addressed,  replied  ‘ So  be  it’  to  Bharati 
(Vac).  Then  the  seer  Atri  was  born,  equal  in  splendour  to  Sun 
and  Fire. 

hrbfkn,  rT^ffSiT  in1,  s. — UWHTVrT  l.fkrn,  MTWTCTf  g s, 

JTT^WTTTJ'  <J  hdm1. — The  end  of  the  varga  is  here  marked  by  in  ndbfk,  not  in  d. 

Mandala  vi. 

20.  Origin  of  Bharadvaja.  Deities  of  RV.  vi.  1-46. 

102.  Brhaspati  was  the  son  of  the  seer  who  was  born  from 
the  coals  (Ahgiras).  Brhaspati’s  (son)  Bharadvaja11,  who  is  called 
Vidathin, 

ndfbrS,  hdrk. 

a As  the  account  of  the  sixth  Mandala  really  begins  with  the  mention  of  its  seer, 
we  have  here  no  exception  to  the  rule  that  the  beginning  of  a Mandala  coincides  with  the 
beginning  of  a varga  in  the  BD. 

103.  and  who  was  a preceptor  among  the  Maruts,  was  (thus) 
the  grandson  of  Ahgiras.  Now  this  sixth  Mandala  is  stated  to  be 
his  and  his  sons’  a. 

r,  b,  fk,  JHTOfa  hd,  mb — r, 

hdm1,  fbk,  r2r3,  rVr®. fbkr, 

7f^7T«l  A. 

a Bharadvaja  is  the  seer  of  the  great  majority  of  the  hymns  of  Mandala  vi;  a few 
hymns  are  also  attributed  to  six  seers  with  the  patronymic  Bharadvaja. 

104.  In  it  there  are  thirteen  hymns  addressed  to  Agni 
(beginning)  ‘Thou,  O Agni’  (tvam  hy  ague:  vi.  i-6,  10-16),  while 
there  are  three  (beginning)  * The  head  ’ (murdhanam : vi.  7-9)  to 
Agni  Vaigvanara. 

105.  After  this  (i.  e.  vi.  16)  there  are  here  exactly  twenty-nine 
(hymns) a addressed  to  Indra  (beginning)  ‘ Drink  ’ ( piba  : vi.  17.  1). 
The  two  gods  who  (occur)  in  the  (stanza)  ‘ O Agni,  he  dwells  ’ 
[ague  sa  ksesat : vi.  3.  1)  are  incidentally  mentioned  ( nipdtita ). 

r6,  b,  fkr2, 

hdr,  m1.— ^ft  A,  B. 


193]  —v.  io8  TRANSLATION  AND  NOTES  [-RV.  vi.  45 


“ This  makes  vi.  46  the  last  of  the  Indra  hymns  (allowing  for  vi.  28  as  gavani  stuti), 
thus  leaving  the  deity  (Indra)  of  the  greater  part  of  vi.  47  unspecified.  It  would  therefore 
have  been  more  correct  to  say  thirty  instead  of  twenty-nine. 

106.  But  these  two  stanzas  ‘ Bring  to  aid’  ( protaye  : vi.  21.  9), 
‘Now  my’  (nu  me:  vi.  21.  n)a  are  traditionally  held  to  be  ad- 
dressed to  the  All-gods.  The  hymn  ‘Hither’  {cl:  vi.  28)  is  (in) 
praise  of  cows,  the  second  stanza  (vi.  28.  2)  and  the  last  verse 
(vi.  28.  S'2)  being  addressed  to  Indra11. 

^ ^ hdr,  JT  mVr4r6,  Vfl  *T  b,  ^ R f,  ^ *T  k. — ^ hr5,  fk,  hndr.— 

io6etl  is  omitted  in  fk. — The  end  of  the  varga  is  here  marked  by  ^0  in  h,  not  in  hdndfk. 

a ro6f,t  is  quoted  by  Sayana  on  RV.  vi.  24.  5 in  the  following  form:  protaye  ’nyad 
iti  tv  ete  vaisvadevyav  rcau  smrte : that  is,  the  stanza  anyad  (vi.  24.  5),  not  nu  me  (vi.  21.  1 1), 
is  stated  to  be  addressed  to  the  All-gods.  There  is  nothing  in  the  MSS.  of  the  BD.  to 
support  this  reading,  while  the  SarvanukramanI  on  RV.  vi.  21  makes  the  express  statement 
navamyeliddasyau  vaisvadevyau,  saying  nothing  about  vi.  24.  5.  b Cp.  SarvanukramanI: 

dvitiyaindri  vdantyas  ca  pdda/i. 

21.  Deities  of  RV.  vi.  37,  44,  45,  47. 

107.  In  the  (stanza)  ‘ Bringing  hither’  (dsasrandsah  : vi.  37.  3) 
Vayu  and  Indra  are  praised  together*1. 

B Or  else  Indra  is  here  predominantly  praised,  while  Vayu  is 
incidental  {nipdtabhdj). 

hndr,  Rf  ^JrTT  br5r7. — iofh  omitted  in  k. — THf 

hr,  ndf,  omitted  in  k. — io7Cl?  is  found  in  B and  m1  only. 

a There  is  no  reference  to  this  stanza  in  the  SarvanukramanI. 

B 108.  The  triplet  ‘This  god’  (ayam  devali:  vi.  44.  22-24), 
which  is  addressed  to  Soma,  some  say  is  addressed  to  Indra a. 

But  the  triplet  ‘Above’  {adhi : 31-33)  of  the  (hymn)  ‘Who 
brought’  ( ya  dnayat:  vi.  45) b is  (in)  praise  of  Brbuc. 

io8a&  is  found  in  B and  m1  only. — ^ a,  ■siftt  ’Tfftansrr 

ndrbfk  (vp?n;  b,  fk). — Am1,  rFfrj'feftfa  W.  r, 

W fwr^fri:  b,  cTTfTT  ^TRjfri:  f,  <TTrI  ^srPfffT:  k. 

a The  SarvanukramanI  makes  no  mention  of  this  triplet.  b The  reading  of  B 
(sarlram  calcsur  ity  asydm,  tree  'dhiti  brbustutih)  would  mean  : ‘ The  body  (is  praised)  in 
II.  C C 


RY.  vi.  47-] 


BRHADDEVATA  v.  109 — - [194 

the  stanza  “The  eye”  ( caksuk ),  in  the  triplet  “above”  ( adhi ) there  is  praise  of  Brbu.’ 
Cahsuh  is  the  pratika  of  the  khila  which  precedes  RV.  vi.  45.  In  Aufrecht’s  RV.  (p.  676  f.) 
it  contains  three  stanzas.  But  in  the  Kashmir  collection  of  khilas  (ii.  15)  it  has  only 
one  stanza  (identical  with  the  first  in  Aufrecht),  followed  by  the  words  ya  dnayat  pard- 
vatah  (the  pratika  of  RV.  vi.  45) ; and  in  the  AnukramanI  at  the  beginning  of  Adhyaya  ii 
it  is  described  with  the  words  : cahsur,  aka  (=  eka),  atmastutih.  c Cp.  SarvanukramanI : 
tree  ’ntye  brbus  tahsd  daivatam. 

/ ( 

109.  And  Samyua  praises  his  father  in  the  last  verse  (pada) 
of  the  triplet.  The  five  stanzas  (beginning)  ‘Sweet,  indeed,  is 
this’  ( svadus  hilayam  : vi.  47.  1-5)  which  follow  (the  Indra 
hymns) b are  addressed  to  Somac. 

ftmt  kr,  ftlcn;  hb,  -fain;:  d. — ircpg  hnTr,  b,  fk. — m1, 

hdr,  B.— B,  h d m1  r— 1 °f?T  g 

hdrVrV1,  TT  bfkr. 

a The  seer  of  RV.  vi.  44-46,  48 : there  is  nothing  in  the  last  pada  of  45  to  indicate 
that  Samyu’s  father  is  praised.  Sadgurusisya,  however,  remarks  that  according  to  a Vedic 
authority  Brbu  was  a relative  ( bandhu ) of  S'amyu.  b That  is,  the  group  of  Indra 

hymns  ending  with  vi.  46  ; cp.  above,  v.  105.  0 The  reading  of  A agrees  in  matter 

with  the  SarvanukramanI,  which  makes  no  mention  of  Indra  as  an  alternative  deity 
for  47.  i-gj  on  the  other  hand  the  wording  of  B ( etdh  pancarcah  saumyah)  agrees 
more  closely  with  that  of  the  SarvanukramanI : pancaadau  saumyah. 

B 110.  Or  else  Indra  is  here  predominantly  praised,  while  Soma 
is  incidental;  for  in  the  Aitareya  (Brahmana)a  they  are  stated 
to  be  Anupanlya  stanzas  addressed  to  Indra. 

lioa6  is  nearly  identical  with  10 7Ct*. b>  f,  k, 

f**^**0  r,  m1. — fwRtaT:  b,  fsruTr^ftar:  fk,  m1,  f«pm?tra 

r. — b,  m1fkr. — no  is  found  in  B and  m1  only. 

a In  AB.  iii.  38.  1 it  is  stated  that  the  four  stanzas  RV.  vi.  47.  1-4  are  to  be  repeated 
as  anupanlya  stanzas  to  Indra:  svadus  hilayam  madhuman  utayam  itindrasyaindrir  anupa- 
nlydh  iamsati. 

111.  (In)  ‘Destitute  of  pasture’  (agavyuti  : vi.  47.  20)  one 
verse  [pada)  praises  the  Gods,  the  next  one  (the  second)  the 
Earth  a,  the  thirdb  Brhaspati,  the  last  verse  (pada)  Indra. 

f^^hmVrGr7,grfV^I^Tf^*lbfk,  The 

end  of  the  varya  is  hero  marked  by  ^ in  bfm1,  not  in  hdk. 


195]  —v.  1 14  TRANSLATION  AND  NOTES  [-RV.  vi.  48 

a III06  is  quoted  by  Sadgurusisya  on  RV.  vi.  47.  b The  reading  trtiyas  tu  tv 
indram  furnishes  a clear  case  of  a particle  inserted  to  avoid  the  hiatus. 


22.  Deities  of  RV.  vi.  47  (continued)  and  vi.  48. 

112.  The  (verse)  which  follows,  ‘O  Lord  of  Wood,  be  firm 

in  body’  ( vanaspate  vldvangah : vi.  47.  26°),  the  teachers  state 
to  be  evolutionary  ( bhavcivrtta ).  But  the  (whole)  three  stanzas 

(26-28)  relate  to  the  stroking  of  the  cara,  while  the  three  here 
(beginning)  ‘Forth’  (upa:  29-31)  are  (in)  praise  of  the  Drum. 

Wt  hdm1,  V?  *TfT  b,  f,  ^ k.  — hdm1, 

flTCI  b,  Wr  fk. With  112  begins  a lacuna  of  fifteen  slokas  (112-126) 

in  It ; cp.  Sieg,  Sagenstoffe,  p.  39. 

a See  AB.  vii.  9.  2;  AGS.  ii.  6.  5;  Sadgurusisya  on  RV.  vi.  47. 

113.  And  the  hemistich  ‘Together,  winged  with  steeds’ 
(sam  ah'ctparncih:  vi.  47.  3 1 c<i)  is  addressed  to  Indraa.  The  ten 
(stanzas)  at  the  beginning  of  the  Trnapani  hymnb  (vi.  48.  1-10) 
are  to  Agni  ; the  following  triplet  (11-13)  in  (this)  hymn  to  Prsni 
is  addressed  to  the  Maruts,  and,  again,  the  following  couplet 
(14,  15)  is  addressed  to  the  All-gods. 

The  text  of  n3cd  and  114  follows  the  reading  of  bfk  owing  to  the  confusion  and 
corruption  of  these  six  padas  in  hd  and  m1 : 

n3c.  wm  -qfr  b,  11  gfr  fk.— *rr^:  bfk— b,  f,  gfar- 

k. — In  hdm1  the  whole  pada  reads 
being  taken  from  114“. 

1 1 3d.  |^:  wfT  b,  |^T  qft  fk— ' fb,  k. In  hdm1  this  pada  reads 

Jnrrwnr  11 

a There  is  no  statement  as  to  the  deity  of  vi.  47.  6-19  and  21 ; cp.  above,  105 ; on 
22  ff.  see  below,  v.  140.  b Cp.  SarvanukramanI : trnapaniham  prsnisulttam ; see  Sad- 
gurusisya  on  RV.  v.  49  and  vi.  48. 

114.  Or  it  may  be  addressed  to  the  Adityas  or  to  the  Maruts  a. 
The  four  (stanzas)  ‘To  me,  O Pusan’  (a  md  Pusan:  vi.  48.  16-19) 
one  should  know  to  be  addressed  to  Pusan,  (and)  the  following 
couplet  there  (20,  21)  to  be  addressed  to  the  Maruts;  the  last 


RV.  vi.  48-]  BRHADDEVATA  v.  115 — [196 

(stanza)  is  a celebration  of  Heaven  and  Earth  or  is  (meant)  for 
Prsni  (22)b. 

ii4a.  TT  fb,  TT  Wl  k. — This  pack  in  hdm1  reads  ^ tn  ^rfWfrT  Tffal- 

ii46.  w *ft  ^f^rf?T  xfNrr^rr^:  b,  Tiwrg  Pns:  f,  ^ 

% 1JT»TT^  trr^:  k. — This  pada  in  hdm1  reads  rpn  *tto:  =113°. 

II4C.  cR  f^ITrl  fk,  7T^  f^Tf  b.  — This  pada  in  hdm1  reads 

*TT^rT  TT  ^TTf  =114“ 

n4d.  b,  gapft:  f,  g^fr:  k. — ^ b,  ^tf^rn  finrr^ 

fk. — This  pada  in  hdm1  reads  T ^T^fr  TT II  — The  end  of  the  varga 

is  here  marked  by  in  hbf,  not  in  dk. 

a The  only  practical  difference  between  the  above  statements  about  RV.  vi.  48  and 
those  of  the  SarvanukramanI  is,  that  in  the  latter  the  option  of  lingoktadevatd  includes 
stanza  13.  Cp.  BD.  vol.  i,  p.  122,  note  6.  b Sadgurusisya  remarks  that  the  wording  of 
the  SarvanukramanI,  antyd  dyavabhurnyor  vd  prsner  vd,  is  in  imitation  of  another  Anu- 
kramanl:  the  passage  meant  is  undoubtedly  BD.  v.  Ii4d. 


23.  Deities  of  RV.  vi.  49-62. 


115,  116.  After  this  the  four  hymns  ‘ I praise’  ( stuse : vi.  49- 
5 2)  are  addressed  to  the  All-gods  : the  second  stanza  (vi.  49.  2) 
(praises)  Agni,  and  the  fourth  (49.  4)  Vayu,  then  the  fifth  (49.  5) 
the  Asvins,  but  the  seventh  here  praises  Vac  (49.  7),  the  eighth 
49.  8)  Pusan,  the  ninth  (49.  9)  Tvastr,  ‘ Of  the  world  ’ ( bhuvanasya  : 
49.  10)  Rudra,  then  the  two  next  (49.  11,  12) 


116.  Tsrfa^g^TH^hdm1,  b, 

T$t,  the  pratlka  of  vi.  49.  7). — °^t{\  hdm1b,  0^T|tI  tH.  k. 


fk  (i.e. 


117.  are  addressed  to  the  Maruts.  (With)  ‘Who  the  spaces’ 
(yo  rajdmsi : vi.  49.  13)  the  seer  sang  of  Yisnua.  ‘To’  (abhi: 
vi.  50.  6)  is  addressed  to  Indra,  and  ‘ Hither ’ (d : vi.  50.  8)  is  ad- 
dressed to  Savitr.  There  is  one  to  Rodasi  (vi.  50.  5),  one  to  Agni 
(9)  as  well  as  to  the  Asvins  (io)  (beginning)  ‘And’  (uta : vi.  50. 
9,  io)b. 

*fr  hd,  wr&ft  b,  *rrwr  (no  *ft)  fk— hd, 

*rrcr|ft:  m\  oRrr«rf*r:  b,  f,  *Rrr«rf»T:  k. — s b,  wr^Tf?f  ^ 


— V.  120  TRANSLATION  AND  NOTES  [-RV.vi.66 


197] 

f.  ^ k,  hm\  a. — b,  -fr^T^g- 

hdf,  k,  -fr^Wf^rrrf^Tt  m1. 

a The  SarvanukramanT  gives  no  details  for  RV.  vi.  49.  b Both  50.  9 and  50.  ro 
begin  with  uta,  and  as  this  pratlka  is  placed  between  agneyi  and  asvinl,  it  is  probably 
meant — dehaU-dlpa-nyayena — to  refer  to  both.  There  is  no  pratlka  for  raudasl,  for 
as  RodasI  is  mentioned  in  5 only,  the  pratlka  a (50.  4,  8 as  well  as  6)  would  not  apply 
here  also.  — The  SarvanukramanT  gives  no  details  for  vi.  50- 

118.  ‘0  Agni  and  Parjanya  ’ (agmparjanyau  : vi.  52.  i6)a 
belongs  to  those  two  (deities),  and  the  two  stanzas  * Upward 
that’  (ud  u tycit:  vi.  51.  1,  2)  are  addressed  to  Suryab.  ‘We’ 
(vayam  : vi.  53-56)  are  four  (hymns)  addressed  to  Pusan,  as 
well  as  that  which  comes  next  (58)  to  the  one  addressed  to 
Indra-Pusan  (57). 

*fmf  ^ b.  *fNrf  fk,  ?pqT  ^ hdm1. — The  text  of  liSed 

follows  hdm1,  lf*T  ^ b,  f, 

k,  that  is,  probably  = ^j  tfUHTTf^  [rTT] g^TWR,  ‘there  are  fivo 

hymns  to  Pusan  beginning  “ We”  (53-56,  58),  the  last  but  one  (57)  being  addressed  to 
Indra-Pusan.’  The  meaning  would  thus  be  identical  with  that  of  the  reading  in  the  text. 

a No  reference  to  this  stanza  in  the  SarvanukramanT.  b The  SarvanukramanT 
makes  no  mention  of  these  two  stanzas. 

B 119.  Some  declare  the  stanza  ‘Him  chief  of  charioteers,  with 
braided  hair’  ( rcithltamam  kapardinam : vi.  55.  2)  to  be  addressed 
to  Rudra. 

‘ I will  now  proclaim  ’ (pra  nu  vocd  : vi.  59,  60)  are  two  hymns 
addressed  to  Indra-Agni.  ‘She’  (iyam  : vi.  61)  is  addressed  to 
Sarasvati ; ‘ I praise  ’ (stuse  : vi.  62) 

1 19s6  is  found  in  bfkm1,  not  in  lid.  — ^13  bfk,  hd. — The  end  of  the 

varga  is  here  marked  by  in  bfh,  not  in  dk. 

24.  Deities  of  RV.  vi.  63-74.  The  seven  treasures. 

120.  are  two  (62,  63)  addressed  to  the  Asvins ; and  there  are 
also  two  (64,  65)  addressed  to  Dawn ; but  ‘ A wonder  now  ’ 
(vapur  nu  : vi.  66)  is  addressed  to  the  Maruts. 

B And  in  the  couplet  ‘Unto’  ( upa)a  he  (the  seer)  proclaims 
adoration  of  the  Asvins. 


RY.  vi.  67-] 


BRHADDEVATA  v.  121— 


[198 

helm1,  b,  fk. — g *rgfs=rfa hd,  g 

m\  ^T^gg  cTc^ b,  rf^f. — I20cd  in  bfk  only. f%^f  fk,  f^Wt  b. — 

b,  YTTR  fk  (cp.  vii.  44). 

a There  is  no  stanza  beginning  with  upa  in  or  near  EV.  vi.  66. 

121.  There  is  one  to  Mitra -Varuna,  (viz.)  ‘Among  all  beings 
your’  (vidvesam  vah  satam  : vi.  67).  ‘Obediently’  ( Srusti : vi.  68) 
is  addressed  to  Indra  - Varuna  ; the  following  one,  ‘ Together  ’ ( sam  : 
vi.  69)  is  addressed  to  Indra  -Visnu. 

hd,  *Rf5TT°  b,  ^ SfTt^T0  f. — TJT*thdm\  cTcTI  bfk. 

122.  Heaven  and  Earth  (70),  Savitr  (71),  Indra-Soma  (72), 
Brhaspati  (73)  are  respectively  praised  in  the  following  hymns ; 
(in)  ‘ O Soma  and  Budra  ’ ( somarudrd : vi.  74)  those  two  (gods) 
are  praised. 

hd,  trfa7t^Ttfr*fr  m1,  bfk. — rft  ^eft  b,  cTT 

fk,  hdm1  (cp.  n8a). 

B 123.  Discus,  car,  jewel,  wife,  territory,  horse,  and  elephant — 
these  are  the  seven  treasures  of  all  emperors  ( cakravartin ) a. 

tfivT  fk,  Tppft  ^sSTrHKb. — This  sloka 

is  found  in  bfkm1,  but  not  in  hd,  nor  presumably  in  the  other  A MSS.  (cp.  above,  112, 
note). — The  end  of  the  varga  is  here  marked  by  ^8  in  bfk. 

a This  sloka  is  meant  to  explain  the  expression  sapia  ratna  in  RV.  vi.  74.  1,  and 
serves  at  the  same  time  to  introduce  the  story  of  the  conqueror  Abhyavartin. 

25.  RV.  vi.  75 : Story  of  Abhyavartin  and  Prastoka  Sarnjaya. 

124.  Abhyavartin  Cayamanaa  and  Prastoka,  son  of  Srnjayab, 
having  been  conquered  in  fight  by  the  Varasikhasc,  came  to 
Bharadvaja c! 

lira1,  * d,  f,  ,3TT^:  n,  ^rr^:  k,  b. — ^^rg^ 

kn,  ^fToR^g  f,  ^IT^T^rfTt  b,  hdm1  (this  would  make  a pada  of  nine 

syllables). — n,  TrfyfiTty  hdm1,  f,  k,  rTTyfu^f 

b.-— gfa  hdm1n,  fk,  b. 

a Cp.  EY.  vi.  27.  5,  8.  b Cp.  EV.  vi.  27.  7;  vi.  47.  22,  25.  0 This  is  the 

form  of  the  name  in  EV.  vi.  27.  45.  d This  varga  (124-128)  is  quoted  in  the  Niti- 
manjarl  on  EV.  vi.  27.  4. 


190] 


— v.  130  TRANSLATION  AND  NOTES  [-RY.vi.75 


125.  Having  approached  and  propitiated  him  and  mentioning 
their  names,  the  two  said  to  him  : ‘ 0 Brahman,  know  that  we 
have  been  vanquished  by  the  Varasikhas  in  fight. 

lim1  k,  rTrn-ft  b; — <\  bn^b,  ^ fkn. — TRTT^n0  hndbfk, 

THirRH0  n. — ^TTHX%T  n,  b,  fk,  bd  m1. 


126.  With  you  as  our  domestic  priest  we  could  conquer  the 
warriors  ( lcsatrabandhun ).’  That  is  to  be  recognized  as  ksatra 
(warrior  caste)  which  protects  the  everlasting  brahma  (priestly 
caste). 

h dm1,  %-^JU^  k,  b. 


127.  The  seer  saying  ‘yes’  to  them,  addressed  his  son  Pilyu  : 
‘ Make  these  two  kings  unassailable  to  their  enemies.’ 

rft  § bdm1,  $ rft  bfkrn. — hdndn,  fWrTT  bfr,  J^rfT  k, 
r5r7- 


128.  Saying  ‘yes’  to  his  father,  he  consecrated  their  imple- 
ments of  war  individually  with  the  hymn  ‘ Of  a thunder  cloud  ’ 
( jimiitasya  : vi.  75). 

WtJJrT#f7T  bkrn,  hdr3,  rVr*. — hmb, 

fkn,  b. — brn,  bd,  °*n  ^ fk. — The  end 

of  the  varga  is  here  marked  by  ^4  in  bfk,  not  in  hd. 


26.  Deities  of  HV.  vi.  75  in  detail. 

129.  The  first  (stanza)  of  this  hymn  praises  the  warrior  in  his 
coat  of  mail  (i),  the  second  is  (in  praise)  of  the  bowa  (2),  the  third 
consecrates  the  bowstring  (3)b. 

A,  Vg  *sfrf?T  B.  — fl[rffaT  Wr,  ^ bfk.  — Afk, 

••WuH  b. 

a The  genitive  dhanusah  would  here,  as  often  in  the  BD.,  mean  ‘belongs  to,’  ‘is 
connected  with,’  or  it  may  possibly  be  governed  by  abhimantrim  to  be  supplied  from 
jyabhimantrini.  b This  varga  (129-133)  is  quoted  in  the  Nltimanjari  on  RV.  vi.  75.  I. 

130.  The  fourth  stanza  praises  the  ends  of  the  bow  (4),  the 
fifth  praises  the  quiver  (5).  With  half  of  the  sixth  the  charioteer, 
with  the  (other)  half  the  reins  are  praised  (6). 


RV.  vi.  75] 


BRHADDEVATA  v.  131 — 


[200 


A,  XjftfTT  ^ggf  Bn.  — g hdm1,  g^b,  x*  rWr6, 

fkrn. — hdmlrbfn,  *Tn;fg  k. — SX|<TT:  hm'r,  g gpn:  bn,  <T  ^TTT:  k, 

tt  xgm:  f. 

131.  The  seventh  praises  the  horses  (7),  the  eighth  the 
arsenal  (8),  the  ninth  the  guards  of  the  car  (9),  the  tenth  the 
deities  of  battle  (10). 

Wr,  wRgb,  w ' fk.— xjftfg  w°  m,  hdm1,  ^r<?rr0  fk. 

132.  The  eleventh  praises  the  arrow  (11),  the  twelfth  is  a 
praise  of  the  cuirass  (12),  the  thirteenth  praises  the  goad  (13), 
the  fourteenth  the  handguard  (14). 

Tg  hm'r3,  dr4]6,  bfkr. 

133.  In  the  first  verse  of  the  fifteenth  (stanza)  the  poisoned 
arrow  is  praised  (15“),  in  the  second  (15^)  the  iron-tipped 
(arrow),  but  in  the  following  half  (of  the  stanza)  the  missile 
of  Yaruna  (15^). 

r,  hdr3,  b,  f^g  f,  fgg  k. — *3:  gpr:  r,  xgg:  hdrVk,  sg 

f,  tv  xgfg:  b.— hmfib,  °g^r  fk. — g hdndr,  b, 

XjT  fk,  r5.— T^:  hdm1  bfkr2,  r. — The  end  of  the  varga  is  here  marked 

by  ^ in  ndbf,  by  in  k,  not  at  all  in  hd. 

27.  B.V.  vi.  75  (continued). 

134.  135.  In  the  sixteenth  (stanza)  of  this  hymn  the  arrow 
discharged  from  the  bow  is  praised  (16) ; in  the  seventeenth  (there 
is  praise)  of  the  beginning  of  the  fight  (17),  while  the  eighteenth 
is  to  be  known  as  (in)  praise  of  the  mail  of  him  who  ties  it  on 
(badhyatah) ; the  last  (19)  is  (in)  praise  of  him  who  is  about  to 
fight;  and  in  the  last  verse  (i9rf)  the  seer  utters  prayers  on  his 
own  behalf. 

134.  Tfrasgif  b,  fite?rr  a. — ggT^:  hdmb,  drV,  A 

fk,  b.— g kdb,%gw  g fk,  gsggxg  g r>— a, 

srsra  m\  gnTrT  b,  VW1  fk,  g^I^r. 

135.  xgffT^WT  Am1,  IgjgWT  r,  Ifj^grWT  bf,  ^TfggTmT  k. — gjfay  ndb 

fk rr’,  fjfaT  hdr. — W7VV  gjrfgg:  hdndr,  bfk. 


201]  —v.  1 4o  TRANSLATION  AND  NOTES  [RV.  vi.  75 

136.  aNow  the  seer  having  with  this  hymn  praised  the 
implements  of  battle  of  these  two  (kings),  sent  them  forth  again 
against  the  VaraSikhas. 

TTTfWR;  bu,  qiRfwnthd,  TrRtw  m1,  (tpi)  irtftRTil.  f,  (h^T)^T- 

k. 

“ This  and  the  following  two  s'lokas  (136-138)  are  quoted  in  the  NitimaSjarl  on 
RV.  vi.  27.  4. 

B 137.  With  the  four  stanzas  ‘This  here  of  thee'  ( etat  tyat  te  : 
vi.  27.  4-7)  Bharadvaja  praised  (Indra)  from  a desire  of  aiding 
the  king  (Cayamana).  Pleased  thereby  the  Fort-destroyer, 

m1bfkrn(aghm),  t*  f?TWt  n(bc).  — m1bfkn,  r. 

fwpn?  m'fkr  (Sarvanukramani  on  vi.  75),  R b,  ff  n.  — This  and  the 

following  sloka  are  not  found  in  A,  but  only  in  B and  m1. 

B 138.  the  Lord  of  SacI,  coming  to  Abhyavartin  on  the  bank 
of  the  Haryuplya  river,  slew  them  in  company  with  Cayamana. 

m'bfkn,  ’SJTCTTCI  r. — f,  b,  f^HRlT0  r,  k, 

xrpRr  T°  m1  RV.  vi.  27.  5).  — "Sfy  l*t  m1rn(m),  RrVT«HMs  ik, 

b,  n. — bn,  fkr.  — The  end  of  the  varga  is 

here  marked  by  ^0  in  fk,  by  in  b ; in  m1  it  is  marked  by  but  at  the  end  of 
136  (after  JlfTT). 


28.  Story  of  Cayamana  and  Prastoka  (concluded). 

139.  aNow  these  two,  Abhyavartin  and  Sarnjaya,  having 
conquered  the  Varasikhas,  gave  manifold  wealth  to  their  pre- 
ceptor Bharadvaja. 

^ Am1,  Bn. — rfcft  Am’fk,  <TT^fvr,  wanting  in  b. — hmb, 

b,  «rr^wwfft  f,  «n^rfrR:  wt  k,  ireffti:  inWr  ^ 

n. — hmLbfk,  RRvt  ^fW  ^ n. 

1 This  and  the  following  sloka  are  quoted  in  the  Nltimanjari  on  RV.  vi.  47.  22. 

140.  Bharadvaja  and  Gargaa,  being  seen  by  Indra  on  the  road, 
proclaimed  that  gift  with  the  (stanzas) b ‘Two’  ( dvayan  : vi.  27.  8) 
(and)  ‘Prastoka’  ( jprastokah : vi.  47.  22). 

^TPtAm1,  ft  t*  B. — A,  rT#  B. 

II.  D d 


RV.  vi.  75-] 


BRHADDEYATA  v.  141— 


[202 


a Garga,  son  of  Bharadvaja,  is  stated  by  the  Sarvanukramani  to  be  the  seer  of  RV. 
vi.  47,  and  Payu,  son  of  Bharadvaja,  of  RV.  vi.  75 ; agreeing  with  the  ArsanukramanT, 
vi.  6,  8.  b Though  the  number  of  stanzas  is  not  mentioned,  the  plural  abhih,  together 
with  the  contents  of  the  passage  in  the  RV.,  indicates  that  vi.  47.  22-25  (cp.  Sarvanu- 
kramani) are  meant. 

B 141.  The  seer  on  his  part  praised  the  gift  of  that  (Cayamana), 
himself  proclaiming  what  had  been  given  (by  him)  with  the  one 
stanza,  ‘Two,  O Agni  ’ (dvayan  agne : vi.  27.  8). 

This  s'loka  is  not  found  in  A or  m1,  but  only  in  bfkr2r5r7:  after  it  bfk  repeat  140, 
thus  making  up  five  s'lokas  for  the  varga. 

142.  The  deities  who  in  this  hymna  are  occasionally15  (jpra- 
sangat)  celebrated,  Rathltara  regarded  as  hymn-owning  ( suktabhaj ) 
in  praise  ( stutau ) c. 

m\  RH'JT  f^f  A,  b,  f,  k,  W^T- 

r. — TT^rTT;  hdmhhV,  b,  f, 

k,  r. — The  end  of  the  varga  is  here  marked  by  in  m1fk,  by  ^0  cor- 

rected to  in  b,  not  at  all  in  hd. 

a That  is,  RV.  vi.  75,  as  the  one  under  discussion.  b That  is,  Heaven  and 

Earth,  Pusan  (10),  Soma,  Aditi  (12),  Parjanya  (13),  Brahmanaspati,  Aditi  (17),  Soma, 
Varuna  (18).  c On  a somewhat  similar  use  of  stutau  cp.  vi.  16  and  viii.  100. 

Mandala  vii. 

29.  Pedigree  of  Vasistha.  Kasyapa’s  wives. 

143.  aThe  son  of  Prajapati  was  Marici,  Marici’s  son  was  the 
sage  Kasyapa.  He  had  thirteen  divine  wives,  the  daughters 
of  Daksa : 

RTtfa:  mRb^RTflfRihdfk. — gfsr:  A,  — WTRThudrbfk.^TTnrVr6. 

a The  following  passage  (143-155)  is  quoted  in  the  NitimaCjarl  on  RV.  vii.  104.  16. 

B 144.  Aditi a,  Diti,  Danu,  Kala,  Danayu,  Simhika,  Muni, 
Krodha,  Visva  and  Yaristha,  Surabhi  and  Yinata, 

R5T5TT  r,  m1,  ^«JRT5fT  f,  k,  b,  ^rJS51T  n 

g,  m,  h). — fdff^rr  gfa:  r,  fdffdiTfddT  m’krn,  fRfRiTfRRt  f,  ftff- 

RTTfR  b,  fdf^RiTfR’dT  n(g).  — sTfaTRIIT  r,  aft^T  fdT  fm’n,  dAn  ^TT  b,  RtVT 
fdT  k.  — RfVRT  bkrn(gh),  n.  — bn,  f,  k, 


203]  —v.  148  TRANSLATION  AND  NOTES  [-RY.  vii.  i 

m1. — R«1d(  m1  bn,  facffiT  fk. — This  sloka  and  14506  are  wanting  in  A,  but  they  are 
found  in  B and  m1. 

a The  names  of  the  thirteen  daughters  of  Daksa  enumerated  in  144  and  145°  are 
the  same  as  those  given  in  Mahabharata  i.  2520,  with  the  exception  of  Varistha  and  Surabhi, 
instead  of  which  Pradha  and  Ivapila  appear  in  the  epic,  where  the  corresponding  passage 
reads  as  follows : 

aditir  ditir  danuh  kola  danayuh  simhika  tatha, 
krodha  pradha  ca  visvd  ca  vinata  kapxld  munih, 
kadrus  ca. 

Thus  the  first  line  (excepting  the  last  word)  is  identical  in  both,  while  the  second  and 
third  begin  with  the  same  word.  The  question  whether  these  three  lines  originally  belonged 
to  the  text  of  the  BD.,  or  were  interpolated  from  the  Mahabharata,  is  of  critical  importance. 
Without  them  the  varga  would  have  only  three  and  a half  s’lokas.  Cp.  Muir,  Original 
Sanskrit  Texts,  i.  122  and  i.  Ii6f. 

B 145.  and  Kadru  by  name:  (these)  daughters  he  (Daksa)  gave 
to  Kasyapa. 

From  them  the  Gods  and  Asuras,  the  Gandharvas,  the  Serpents, 
the  Raksasas, 

bin1  n,  kr. — °*JTTfN  hm'r,  f%1TD  bn, 

fWT  fk. — I45<J= vii.  68 6. 

146.  Birds,  Pi&icas,  and  other  classes  (of  beings)  were  produced. 
Now  among  these  (daughters)  the  one  goddess  Aditi  produced 
twelve  sons. 

hm’r,  WPl  fkn,  wfa?  b. — S(T^T[T0  Bn,  A. 

B 147.  (These  were)  Bhaga,  Aryaman,  and  Amsa,  Mitra  and 
Varuna,  Dhatr  and  Vidhatr,  and  Vivasvat  of  great  brilliance, 

°Wfg  r,  fk,  m1bn. — This  s'loka  is  found  in  B and  m1 

only. — The  end  of  the  varga  is  here  marked  by  ^Q.  in  bfk,  not  in  m1  (nor  in  hd,  as  the 
sloka  is  wanting  in  these  MSS.). 

30.  Story  of  Mitra-Varana  and  UrvaSl. 

B 148.  Tvastr,  Pusan,  and  also  Indra;  the  twelfth  is  called  Visnu. 
(Thus)  that  pair  was  born  of  her — Mitra  and  Varuna. 

7TW%  hmh,  ^ br5,  n,  fk. — fTHTS  f rn, 

hdm1,  ^ f,  k,  ^ b,  fwv® 

^ r1  r6,  ^ r2r3. 


RY.  vii.  i] 


BBHADDEVATA  v.  149— 


[204 


149.  a Of  these  two  Adityas,  when  they  saw  the  nymph 
Urvasi  at  a sacrificial  session,  the  semen  was  effused b.  It  fell 
into  ajar  containing  water  that  stood  overnight. 

itns,  *f%  A Bin1.  — hr3r5r7ns,  W.  J^m’k.rT  f,  b,  ij 

r. — hm1rs,  IHrtf  fkrVr7n,  vqn?^r  b. 

a The  following  passage  (149-155®^)  is  quoted  by  Sayana  on  RY.  vii.  33.  11  (trans- 
lated by  Sieg,  Sagenstoffe,  p.  105  f.).  b Cp.  Nirukta  v.  13  : tasya  darsanan  mitra- 

varunayo  retas  caskanda ; also  SarvanukramanT  i.  166  : mitravarunayor  diksitayor  urvaslm 
apsarasam  drstva  vasativare  kumbhe  reto  'patat.  Cp.  above,  v.  99. 

150.  Now  at  that  same  moment  two  vigorous  ascetics,  the 
seers  Agastyaa  and  Vasistha,  there  came  into  being. 

a On  the  story  of  the  birth  of  Agastya  see  Sieg,  Sagenstoffe,  pp.  105-108. 

B 151.  Now  the  semen  having  fallen  in  various  ways — in  a jar, 
in  water,  on  the  ground — the  sage  Vasistha,  best  of  seers,  was 
produced  on  the  ground a; 

ndrfkn,  bs. — ndbkr,  ^ s. — 

m1rs,  n,  B bk,  ^ f. — This  s'loka  is  found  in  B and  m1  only. 

a As  this  does  not  agree  with  149  and  155,  we  probably  have  a later  addition  in 
these  three  lines  (151,  152° 6). 

B 152.  while  Agastya  was  produced  in  the  jar,  (and)  Matsyaa, 
of  great  brilliance,  in  the  water. 

Then  Agastya,  of  great  glory,  arose  being  the  length  of 
a peg  [iamya). 

JTfT’SjftT:  brs,  n,  *Tf:  fk,  m1. — *T*TOIT:  A,  JTfTfTVn 

Bns. — i52a6  is  found  in  B and  m1  only. — The  end  of  the  varga  is  here  marked  by  $0  in 
hm1fk,  not  in  bd. 

a Cp.  Sieg,  Sagenstoffe,  p.  106,  note  2. 

31.  Birth  of  Agastya  and  Vasistha. 

153.  Because  he  was  meted  with  a measure,  he  is  here  called 
Many  a a ; or  else  (because)  the  seer  was  born  from  a jar  b.  For 
measurement  is  made  with  a jar  also  : 

hm1  rfks,  b,  (^>^  «TT^I)^  dr4!0. — 153^  is  omitted  in  n. 


205]  —v.  157  TRANSLATION  AND  NOTES  [RV.vii.  i 

a In  RV.  vii.  33.  13  Mana  appears  to  be  a name  of  Agastya;  cp.  Sieg,  Sagenstoffe, 
p.  106,  note  8,  and  p.  108,  top.  b That  is,  Agastya  was  called  Manya  either  bocause 
he  was  s'amyamdtra  or  because  he  was  produced  from  a jar  which  is  used  as  a measure 
of  capacity. 

154.  by  ‘jar’  ( kurnbha ) the  designation  of  a measure  of  capacity 
(parimuno)  is  indicated. 

Then,  as  the  waters  were  being  taken  up  (grhyamdna),V asi§tha 
was  (found)  standing  on  a lotus  ( puskara )a. 

hm1 1 bfkn,  ^ s.  — br1r4rcns,  fk,  hdr, 

(yRjunr  m1. 

a This  is  analogous  to  the  lotus  of  Brahma. 

155.  There  on  every  side  the  All-gods  supported  the  lotus a. 
Arising  out  of  that  water  he  (Vasistha)  then  performed  great 
austerity. 

*nN  7T*  Am1,  THf  r,  <m  bfkn, 

ft  s. 

a Cp.  RV.  vii.  33.  11  : visve  devah  puskare  tvddadanta ; explained  by  Yaska,  Nirukta 
v.  14,  with  the  words:  sane  devah  puskare  Ivaadharayanta ; cp.  Roth,  Erlauterungen, 
p.  64. 

156.  His  name  arose,  with  reference  to  his  virtue  ( gunatah ), 
from  the  root  vas  expressive  of  pre-eminence : for  he  once  upon 
a time,  by  means  of  austerity,  saw  Indra  who  was  invisible  to 
(other)  seers. 

<**(!!:  hm1!-,  b,  frV,  wr^rfTTT  k.  — hndr, 

tpg;  br5r7,  fk. 

157.  The  Lord  of  Bay  Steeds  (Indra)  then  proclaimed  to  him 
(that  he  should  receive)  shares  in  Soma. 

B For  this  appears  from  the  Brahmana  (passage)  ‘ The  seers  (saw 
not)  Indra  ’ ( rsayo  va  indram) a. 

Am1,  ^rWRrrarnEt  B. — ^TWrrTf^  m1r,  sfTWWT  cTR  bfk. — 
T57cd  *s  found  in  B and  m1  only. — The  end  of  the  varga  is  here  marked  by  in  m’b, 
by  $0  in  fk,  not  at  all  in  hd  (as  the  last  line  is  wanting  in  these  MSS.). 

a TS.  iii.  5.  21 : rsayo  va  indram  pratyaksam  napasyan;  tarn  vasisthah  pratyaksam 
apasyat  . . . tasmai  etdnt  stomabhagan  abravit. 


RV.vii.i-]  BKHADDEVATA  v.  158 — [206 

32.  Vasistha  and  his  descendants.  Deities  of  KV.  vii.  1-32. 

158.  Vasistha  and  the  Vasisthas  thus  (became)  Brahmans  in 
the  office  of  Brahman  priest a,  most  worthy  of  fees  in  all  rites 
at  sacrifices. 

b,  -srfwrg  ^Iwrg  Am1. — Wbfk.'t 

r.— hndr,  •5TT%g  b,  fk. — Am1, 

fk,  b,  r. 

a Cp.  RV.  vii.  33.  II  : utajisi  maitravaruno  vasisthaifrvafya  brahman  manaso  ’dhi 
jatah ; TS.  iii.  5-  21 : tasmad  vasistho  brahma  haryah. 

159.  Therefore  one  should  honour  with  fees  all  such  descen- 
dants of  Vasistha  who  may  at  any  time  even  to-day  be  present 
at  a sacrificial  assembly,  so  (says)  a sacred  text  of  the  Bhallavins. 

Am1,  wrffi  b. — a,  *n^rrf^  b—  Ab, 

fkr. — hdr,  m1,  B. — *TT?TWt  Am1,  f5T^ 

HTspft  ^f(T:  B. 

160.  Now  the  seer,  the  son  of  Mitra-Varuna  (Vasistha),  with 
the  following  sixteen a hymns  (beginning)  ‘Agni’  ( agnim  : vii.  i.  i) 
praised  Agni;  ‘Enjoy  our’  ( jusasva  nah:  vii.  2)  here  are  AprI 
stanzas. 

TJSTTTfaR  b (1  m1 , fJFTC  TrBTJl r,  cJFR  b f k. — Wfq^h  d m1,  no  $ in  b f k r 

(KGffw). — hdm1r,  fk,  WfaW  b. 

a That  is,  vii.  1-17,  deducting  vii.  2 as  an  AprI  hymn ; on  this  method  of  stating 
the  figures,  cp.  above,  iv.  16  ; v.  12,  105  &c. 

161.  Then  ‘Forth  to  Agni’  ( pragnaye : vii.  5),  ‘Forth  of  the 
sovereign  lord’  ( pra  samrajah:  vii.  6),  the  second  ‘Forth  to 
Agni’  ( pragnaye : vii.  13)  which  consists  of  three  stanzas — these 
are  addressed  to  VaiSvanara.  Then  those  which  follow,  (beginning) 
‘ In  thee,  indeed’  (tve  ha  : vii.  18),  are  addressed  to  Indra, 

162.  being  fifteen  hymns  (vii.  18-32)  : praise  of  the  Maruts 
is  incidental  (in  them).  In  the  (stanza)  ‘ No  one  Sudas’s  ’ ( nakih 
sudasah  : vii.  32.  10)  the  gift  of  Paijavana  (Sudas) 

The  end  of  the  varga  is  here  marked  by  in  m'bfk,  not  in  hd. 


207]  —v.  1 66  TRANSLATION  AND  NOTES  [-RV.  vii.  37 


33.  Deities  of  B.V.  vii.  33-38. 

163.  is  proclaimed  by  Vasistha,  as  well  as  in  the  four  a (stanzas) 
‘Two  from  the  grandson’  ( dve  naptuh : vii.  18.  22-25).  ‘White- 
robed’  ( hityancali  : vii.  33)  they  pronounce  to  be  a dialogue  or 
a hymn  addressed  to  Indra. 

5u?jfjfajA,  b. — fiq 

fkr2,  r6r7. — hd,  °fw^  rVrV,  f^fifa^  b,  TTtT 

r,  ^ffa  f,  k. 

a The  niase.  caturbhih,  as  in  several  other  passages,  being  used  for  the  fem.  catasr- 
bhih  (see  index  of  words  under  catur). 


164.  Here  is  proclaimed  a dialogue  of  Vasistha  and  Agastya 
with  their  sons  and  also  with  Indra,  and  (their)  greatness,  birth, 
and  action  (are  celebrated). 

165.  The  following  four  (hymns)  ‘Forth’  (pra  : vii.  34-37) 
are  addressed  to  the  All-gods.  There,  however,  the  stanza  ‘ Born 
in  the  waters’  ( abjam  : vii.  34.  16)  praises  the  Dragon  ( ahi ),  and 
there  ‘ May  us  not  ’ (ma,  nah  : vii.  34.  1 7)  (praises)  the  Dragon 
of  the  Deep  ( ahi  budhnya )a. 

7R  g Bhdm1,  *ITfa  r. — ^ffa  hndr,  ’Sffa  bfk. — W[  ^Tfafai;  hdndr, 

Wt  *fUfa  b,  Wl  *fUfa  fk. — hdb,  fHT  m’r,  fk. 

a The  reading  adopted  in  the  text  is  supported  by  the  SarvanukramanT : ‘ abjam  ’ 
aher,  ardharca  uttaro  ’hirbudhnyaya. 

B 166.  The  Dragon  (ahi)  strikes  ( ahanti ) the  clouds,  or  he  goesa 
in  the  midst  among  them.  The  Dragon  is  of  the  deep  {budhnya), 
for  he  is  born  in  the  deep  ( budhna ),  the  air  b. 

^jftTTff^T  m1br,  ^tfa:  *fafa  fk.  — r,  Tfafa  b,  Sfatfa  m1, 

fk. — Tjfa  cfT  bkr,  U^fa  TT  f,  UrffaT  m1.— r,  W3JW.  m1,  ?fa*TVfa: 
b,  Tfawrc:  fk. — ^ fa  bf,  - fa  k,  ^Wfa  r,  ^ fa  m1. — This  sloka  is  not  found 
in  A,  hut  only  in  B and  m1. 

a Ahi  in  Kirukta  ii.  17  is  derived  from  ayana,  ‘going,’  or  ahanti : ahir  ayanad  : 
etiantarikse  . . . nirhrasitopasarga  ahantiiti.  b Cp.  Nirukta  x.  44  : yo'hih  sa  budhnyo: 

budhnam  antariksam,  tannivasat. 


RV.  vii.  38-]  BRHADDEVATA  y.  167 — [208 

167.  ‘ On  high  that’  ( ud  u syah  : vii.  38)  is  a hymn  of  Savitr. 
Here  the  couplet  £ Blessed  for  us  ’ ( sam  nah : vii.  38.  7,  8)  has 
Steeds  as  its  divinities,  and  the  hemistich  £ On  Bhaga  the  mighty  ’ 
(bhagam  ugrah  : vii.  38.  6cd)  is  addressed  to  Bhaga,  so  a sacred 
text  (states). 

hndr,  bfkr2r5.  — hdm1,  B,  r. — *TRTt 

hm1  r3B,  r. — ^ ndfrVr7,  Tf*  ^ bdr3,  ^ f bk. — 16^ 

in  r reads  by  confusion  with  the  second  pada  of  the  next  line. — The 

end  of  the  varga  is  here  marked  by  33  in  m1bf,  not  in  hdk. 


34.  Deities  of  B/V.  vii.  38-43. 

168.  And  the  third  verse  in  the  fifth  (stanza)  here  (vii.  38.  5e)a 
has  the  Dragon  for  its  divinity. 

B As  the  hemistich  £ On  Bhaga  the  mighty  ’ ( bhagam  ugrah  : 
vii.  38.  6cd),  so  also  is  ‘Now  Bhaga’  ( nunam  bhagah  : vii.  38.  icd)b : 

hm'r,  bfk.  — Am1, 

bfk,  JR+1 (4| (ijfa  r. — i68cd  is  wanting  in  A and  m1. — «J«T  ^T^ft  in1  r, 

b,  ^ f,  *T  JRt  ^ JRt  k. 

a There  is  no  reference  to  this  pada  in  the  Sarvanukramanl.  b That  is,  the 

latter  hemistich  as  well  as  the  former  is  addressed  to  Bhaga  as  a form  of  Savitr  (cp.  next 
sloka). 


B 169.  according  to  (the  stanza)  ‘May  that  Savitr  produce 
treasures ’a  (RV.  v.  82.  3),  he  (Savitr)  may  (vd)  be  (regarded  as) 
Bhaga  b. 

‘Upright’  (urdhvah  : vii.  39.  1)  is  (the  first  of)  five  (hymns) 
addressed  to  the  All-gods  (vii.  39-43).  Bhaga  is  the  divinity 
of  the  five  stanzas 

* TT  brk,  II  f. — AmV,  r,  b,  TRT#  f,  WF?  k. — 

UWT  Am1  r2,  r,  WT^T  ^R^RT.  b,  tR"RT  »R^RT 

fk. — 169“^  is  wanting  in  A and  m1. 

a The  whole  pada  in  TIV.  v.  82.  3 is  : sa  hi  ratndni  dasuse  suvdti  savitd  bhagah. 
b It  is  perhaps  owing  to  this  remark  that  the  Sarvanukramanl  states  the  deity  of  RV. 
vii.  38.  6C<1  to  be  Savitr  or  Bhaga:  bhagam  Hi  bhago  vurdharcah. 


209]  — v.  i 72  TRANSLATION  AND  NOTES  [-RV.  vii.  43 

170.  (beginning)  ‘Winning  at  morn  ’ ( prdtarjitam  : vii.  41 . 2-6). 
The  last  (stanza)  is  addressed  to  Dawn  (vii.  41.  7),  or  else  a prayer  a 
for  the  seers  ( drastr)h  is  here  (expressed).  Some,  however,  pro- 
nounce Bhaga  only  to  be  (the  deity)  in  the  (stanza)  ‘ At  morn  ’ 
( pratah  : vii.  41.  1)  c. 

hm\  b,  341  vtdc?IT  f,  k ( I Sarvanu- 

kramanl),  ^WUWT  r. — ^ b,  rTpfl  TT  f,  rTipft 

^ k,  J&SH  ^TT  I6r7,  TT  m1,  ^5  ^WrfiTT^  hd, 

* r. — TTrrTfTW^lf  hm’r,  »TT*fl?R  brVr7,  TTTg- 

fT^rTT  »TTfjRm  fk. 

& Asir  for  a/ir  on  account  of  the  metre.  b Cp.  na  usasah  . . uchantu,  ‘ may  the 
Dawns  shine  on  us,’  in  ItV.  vii.  41.  7.  0 Whereas  according  to  169  this  stanza  would 

he  addressed  to  the  AU-gods ; cp.  SarvanukramanI : ddyd  lingokladevata. 

171.  Now  the  seers  at  the  beginning  and  end  (of  hymns) 
proclaim  (deities)  in  an  occasional  manner a (prasangatah)  : (thus) 
in  this  hymn  there  are  some  deities  (here)  and  others  (there)  in 
that  place  ( tatro)h . 

g hd,  ^ m1,  r6r",  fk,  wiRig  b, 

% g r. — spre:  hd,  b,  ^ f,  ira  k,  (^)  m1,  (%  g)  r.— 

Bhndr3,  grhg  r. — Bhndr3,  ^Tl^TT  r. — fkr2r6r7r3, 

b,  *n*TRR  r,  hdm1. 

a Cp.  above,  iii.  52  (note  also  the  v.  r.  there,  prdtaryogat).  b That  is,  at  the 

beginning  and  end  of  the  hymn : Agni,  Indra,  Mitra,  Varuna,  Asvins,  Pusan,  Brahma- 
naspati,  Soma,  Rudra,  as  well  as  Bhaga,  occur  in  the  first  stanza,  and  Usas,  besides  the 
deities  of  the  refrain  yuyam  pata,  in  the  last  stanza  of  this  hymn,  which  as  a whole  is 
addressed  to  Bhaga. 

172.  Other  deities  are  proclaimed  because  they  belong  to  the 
same  world  or  because  they  are  associated  a,  or  else  again  because 
they  share  praise  ( samstavat ),  because  of  the  sphere  of  (their 
accompanying)  troop  ( gana)h , or  because  of  a (common)  attribute 
(1 bhaJctitah )c. 

*1  l<jTl<wl<\hdm1r,  B. — hdm1!,  <|Uj^|T*TTg’  b,  M°  f, 

gWT^T0  k. — artWfft  hm’r,  yrfTRcfl  b,  fk. — hmb,  5?rrg  bfk. The 

end  of  the  varga  is  here  marked  by  in  m1fk,  by  in  b,  not  at  all  in  hd. 

a 172“  = i.  19“  98°;  vii.  144®.  b Thus  Indra  is  associated  with  the  troop  of  the 
Maruts.  0 Cp.  i.  73,  76,  77. 

II. 


e e 


RV.  vii.  44-] 


BRHADDE V AT  A v.  173 — 


[210 


35.  Deities  of  RV.  vii.  44-49. 

173.  Next  (come)  one  (hymn)  addressed  to  Dadhikra  (vii.  44), 
one  to  Savitr  (vii.  45),  one  to  Rudra  (vii.  46)  in  succession.  But 
the  deities  proclaimed  as  belonging  to  the  first  (stanza)  of  (the 
hymn)  addressed  to  Dadhikra  (vii.  44.  1) 

hdbr,  fk. — fj^hdr,  %^bf,  *^k. — hd, 

b,  m1fk,  r. — Am1,  ^ B. 

174.  may  be  recognized a.  fO  Waters’  ( dpoh  : vii.  47)  should 
be  (regarded  as)  addressed  to  the  Waters.  The  first  triplet  (of  the 
next  hymn)  is  addressed  to  the  Rbhus  (vii.  48.  1-3).  The  last 
(stanza:  vii.  48.  4)  is  pronounced  to  be  addressed  either  to  the 
All-gods  or  to  the  Rbhus. 

hdm1rbfk,  <J  r1  r4  r6. — 174^  is  omitted  in  dr4^. 

a That  is,  by  their  names  occurring  in  the  stanza ; cp.  Sarvanukramani : adya 
lingoktadevata. 


175.  For  it  is  thus  that  this  entire  (hymn)  addressed  to  the 
Rbhus  is  chanted  on  the  tenth  day  in  the  litany  to  the  All-gods  a. 
‘ Whose  chief  the  sea  ’ ( samudrajyesthah  : vii.  49)  is  (in)  praise 
of  the  Waters. 

km1,  -5TT#  r3,  f,  k,  W br. — hm1,  ^ bfkr. — 

W hr,  rVr6,  bf,  k. — i75a6c 

omitted  in  r1  r4r6. — The  end  of  the  varga  is  here  marked  by  in  m1bfk,  not  in  hd. — 

The  last  pada  is  not  repeated  here  in  either  b or  f. 

a See  ASis.  viii.  12.  24,  quoted  by  Sayana  on  RV.  vii.  48.  4:  datome  ’hni  vaisvadeva- 
sastra  drbhavanividdhanam  ; siitryate  hi  : rbhuksana  ity  arbhavam  iti ; cp.  below,  vi.  10S. 


211] 


— vi.  4 TRANSLATION  AND  NOTES  [-RV.  vii.  59 


1.  Deities  of  RV.  vii.  50-66. 

1.  Now  with  the  hymn  ‘Guard  me’  {d  mam  : vii.  50)  the 
deities  are  praised  in  successive  stanzas  : 

B Mitra-Varuna  (1),  and  Agni  (2),  the  (All)-gods  (3),  as  well  as 
the  Rivers  (4). 

m1  r,  fb,  k. — ic<i  is  not  found  in  A,  but  only  in  B and  m1. 

It  must  be  original  as  the  detailed  statement  of  the  SarvanukramanI  is  founded  on  it : 
a mam : maitravaruny,  agneyi,  vaifvadevi,  nadistutiA. 

2.  Two  triplets  (vii.  51,  52)  have  the  Adityas  for  their  deities. 
The  triplet  which  (begins)  ‘ Forth  ’ ( pra  : vii.  53.  1-3)  is  to  the  Two 
Worlds (rodasi).  There  are  (then)  four  (stanzas  : vii.  54.  1-3,  55.  1) 
addressed  to  Vastospati  ; the  seven  (following:  vii.  55.  2-8)  are 
traditionally  held  to  be  lullaby  stanzas  a. 

bfkdr,  m1,  0 (ifl  h. — hd, 

r>  Am1,  fkr,  b. — 

wbt:  b ( b,  f,  TrgTtrafr  k,  y^nfrra  r), 

wrfwt  wr:  a ^rV,  °friwt  wm:  hd),  wx 

WfTTl  m1. 

* Cp.  SarvanukramanI  on  vii.  55  : astau:  vastospatyadya  . . fesah  prasvapinya  vpanisat. 
The  reading  of  B is  too  vague, ‘there  are  stanzas  traditionally  held  to  be  lullabies,’  while 
the  reading  of  A would  include  the  first  stanza,  ‘ eight  are  traditionally  held  to  be  a lullaby.’ 
The  reading  of  m1  alone  gives  the  correct  sense  clearly : ‘ seven  are  traditionally  held  to 
be  a lullaby.’  perhaps  dropped  out  owing  to  the  following  syllables  being 

then  supplied  in  A and  in  B. — In  Egvidhana  ii.  26.  g this  hymn  is  described  as 

prasvapanam. 

3.  After  this  there  are  four  hymns  addressed  to  the  Maruts 
(beginning)  ‘Who,  pray?’  ( ka  im:  vii.  56-59)  ; the  last  stanza  of 
these  (vii.  59.  12)  praises  Tryambakaa,  the  divine  father. 

xit  Am1,  htt:  b. 

a There  is  no  mention  of  Tryambaka  in  the  SarvanukramanI,  which  describes  this 
stanza  as  raudri  mrtyuvimocuni. 

4.  With  the  seven  hymns  beginning  ‘ When  ’ ( yat : vii.  60-66) 
Mitra-Varuna  are  praised ; but  with  the  following  eight  (beginning) 
‘To  meet  your’  ( prati  vam  : vii.  67-74)  the  divine  Asvins. 

<J  br,  g fk,  rft  hm1. — Am1,  ^ B. 


RY.  vii.  60-] 


BKHADDEVATA  vi.  5— 


[212 


5.  (In)  ‘When  to-day’  ( yad  adya:  vii.  60)  one  (1),  (in)  ‘Aloft 
the  sun’  ( ut  siiryah:  vii.  62)  three  (1-3),  (in)  ‘Aloft  he  goes’  ( ud 
v eti  : vii.  63)  four  and  a half  (1-5  al)  are  addressed  to  Surya,  while 
(in)  ‘ That  eye’  ( tac  caksuh  : vii.  66.  i6)a  the  eye  (of  the  sun)  is  sung 
as  the  deity. 

hndbfk  (*ra^»  fk),  firer  r. — hdm1, 

*ftt[  r,  cT^tT  bfr2r5r7,  k. — g hdr,  (no  ij)  bfkrVdm1. — The  end  of 

the  varga  is  here  marked  by  ^ in  ndbfk,  not  in  hd. 

a There  is  no  statement  about  this  stanza  in  the  Sarvanukramani.  Cp.  below  (9). 

2.  Deities  of  RV.  vii.  66-85. 

B 6.  Saunaka  has  stated  that  the  two  stanzas  ‘ Thus  of  you 
to-day’  ( tad  vo  adya:  vii.  66.  12,  13)  belong  to  the  Adityas, 
while  all  the  other  stanzas,  ‘ When  to-day’  [yad  adya : vii.  66.  4-1 1) 
and  the  rest,  are  proclaimed  (by  him)a  to  be  addressed  to  Surya. 

br,  m fk,  m1 

(the  plural  of  would  be  more  consistent  with  5 and  9 than  that  of  Rtsh). — This 

and  the  following  three  slokas  (6-9)  are  found  in  B and  m1  only. 

a Cp.  below  (8),  where  it  is  stated  that  these  stanzas  ‘ are  traditionally  held  to  be 
addressed  to  the  Adityas.’ 

B 7.  ‘ These  chastisers  ’ ( ime  cetarah  : vii.  60.  5)  and  the  rest  . . . 
these  nine  are  traditionally  held  to  belong  to  Aryaman,  Mitra,  and 
Varuna. 

fkmB,  ^ — Of  the  second  pada  consisting  probably  of 

pratlkas  only,  I have  been  able  to  make  nothing.  The  readings  of  the  MSS.  are  as  follows: 

fafr  f,  * faft  k,  * ^5rf  b,  r,  ^ m1.  — 

m1bfk,  fJTrB  r. 

B 8.  The  ten  stanzas  beginning  * When  to-day  the  sun’s  ’ ( yad 
adya  surah : vii.  66.  4-13)  are  traditionally  held  to  be  addressed  to 
the  Adityas  ; or  else  Savitr,  Aditi,  Mitra,  Varuna,  Aryaman,  Bhaga 
iVbfkrV,  r (=r7). 

B 9.  are  praised.  The  three  stanzas  which  then  follow,  ‘ Aloft 
that’  [ud  u tyat:  vii.  66.  14-16),  are  addressed  to  Surya.  The 
teacher  Saunaka  has  stated  the  stanza  ‘ That  eye  ’ [tac  caksuh : 
vii.  66.  16)  to  be  a prayer a. 


213]  — vi.  13  TRANSLATION  AND  NOTES  [-RV.  vii.  85 

a That  these  two  slokas  (8,9)  belonged  to  the  original  text  is  supported  by  the  fact  that 
the  wording  of  the  SarvanukramanI  is  clearly  based  on  them  : BD.  yad  adya  sura  ityddyd 
dasdditydh,  SarvanukramanI  caturthyadyd  dat adit  yah ; and  both  have  tisrah  sauryah. 

10.  Now  Dawn  (is  praised)  with  the  seven  (hymns)  ‘Forth  the 
Dawn’  (vyusdh : vii.  75-81);  but  the  four  hymns  following  these, 
‘O  Indra  and  Varuna’  (indravarund : vii.  82-85),  are  (in)  praise 
of  Indra -Varuna. 

ndrbfk,  Ufa:  hd. — Am1,  b,  °^TRWrfR  r;  the 

whole  line  is  ^frr:  in  f,  in  k. — The  end  of  the  varga 

is  here  marked  by  ^ in  bfk,  not  in  hdm1. 

3.  Vasistha  and  the  dog  of  Varuna:  RV.  vii.  86-89. 

B 11.  In  the  hemistich  ‘Aloft  the  light’  (ud  ujyotih  : vii.  76.  iafc) 
the  Middle  (Agni)  is  praised. 

Duringa  the  night  Vasistha  in  a dream  b approached  the  house 
of  Varuna  c. 

na6  is  not  found  in  A or  m1,  but  only  in  B.  — y H hm'r,  pq  ^ 

fkn(cgh),  bn(am) s,  n (b),  r5. 

a i\ed-i$a^  are  qtioted  in  the  Nltimanjari  on  RV.  vii.  55.  2;  and  II  etl-i3  in  Sayana 
on  KV.  vii.  55.  3.  b See  Vedische  Studien,  ii,  p.  56  (cp.  55).  0 Cp.  RV.  vii.  86.  6 : 

svapnas  caned  anrtasya  prayota ; and  vii.  88.  5:  brhantam  mdnarn,  varuna,  . . sakasra- 
dvdram  jagama  grham  te. 


12,  13.  He  then  entered.  A dog  there  ran  at  him,  barking. 

B Pacifying  the  hound  which  was  making  a din  and  running 
(up)  with  intent  to  bite,  he  lulled  him  to  sleep a ( vyasusvapat ) 
with  the  two  (stanzas)  * When,  O bright  one  ’ ( yad  arjuna  : vii. 
55-  2,  2). 

He  sent  himb  as  well  as  the  other  attendants  of  Varuna  to 
sleep  c. 

ri  7TR  bfkrns,  77  ^ hd,  7TR  m1. — Am1,  °WR7fa  Bns. — i2ed  and 
13“^  are  not  found  in  A,  but  in  B and  m1  only.  — ^J7^m1n(h)s,  fk,  b, 

SffR  rn- — *3-  3T«rr  ndbfks,  rn. — m1bfr,  k,  n, 

8‘ — * «*  Am1,  ^ Bns. — WRRTRTR  bfrn,  WrWf^TTO  k,  WR- 
*TPRTO  hdm1s. 


RV.  vii.  86-] 


BRHADDE V AT  A vi.  14— 


[214 


* The  anomalous  form  vyasusvapat  is  evidently  based  on  the  refrain  of  RV.  vii.  55. 
2-4,  ni  su  svapa.  I was  therefore  tempted  to  make  the  emendation  nyasusvapat. 
b The  reading  of  B evam  connects  13'^  with  that  of  A sa  tam,  13  C<1  with  12 ah 

c Cp.  Vedische  Studien,  ii,  p.  56,  note  2. 

14.  15.  Then  king  Vanina  bound  a him  with  his  fetters.  Bound 
(thus)  he  (Vasistha)  praised  his  father  (Varuna)  with  the  next 
( itah)b  following  four  (hymns)  ‘The  wise’  ( dhlra : vii.  86-89).  Then 
his  father  released  him. 

A As  soon  as  the  (stanza)  ‘ Thee  in  the  fixed  ’ ( dhruvdsu  tvd  : 
vii.  88.  7)  had  been  uttered,  the  fetters  dropped  ( pramocire )c 
from  him. 

Vrfb  WrT  Am1  (RffT0  m1),  Bn. — R hm1rfkn, 

* ^ r1  r4r8,  R h. — hdr,  °f»n7T  bfk. 

15.  rTcf:  ftlrn  hm1bf,  fU<TT  k,  iimW  n. — I5fld  is  the  reading  of  Am1; 
instead  of  it,  but  after  14“^,  Bm1  read: 

th:  h1  jwft  i 

1 fr2r5r7,  eft  RT  k,  7R[:  R b.  2 rVr7,  b,  fk. 

Both  forms  of  the  line  are  omitted  in  n. — The  end  of  the  varga  is  here  marked  by  $ in 
m1,  after  15° 6 (pita)  in  bfk  (as  the  B form  of  I5cd  comes  before  I5atl),  not  at  all  in  hd. 

a Here  the  root  bandh  is  conjugated  as  an  Atmanepada  of  the  fourth  class  ; cp. 
v.  134  and  vi.  23  ( duhyati  in  A).  b That  is,  after  the  group  82-85  mentioned  in  10. 
0 The  anomalous  form  pramocire  must  be  meant  for  the  3.  plur.  perfect  passive  (by  false 
analogy  from  forms  like  pecire).  The  whole  line  has  been  adapted  from  RV.  vii.  88.  7 : 
dhruvdsu  tvaasu  hsittsu  ksiyanto  vy  asmat  pas'am  varuno  mumocat.  The  reading  of  B would 
mean:  ‘In  the  stanza  dhruvdsu  tvd  he  appears  hound  with  the  fetters  of  Varuna.’ 

4.  Deities  of  RV.  vii.  90-96. 

16.  The  next  three  hymns,  ‘ Forth  with  longing  for  the 
heroes’  ( pra  vlrayd : vii.  90-92),  are  addressed  to  Vayu.  Now 
in  this  praise  those  (stanzas)  are  addressed  to  India -Vayu  in 
which  there  is  praise  in  the  dual  ( dvivat )a. 

Am1,  mf0  B.-TO:  mVr3rV,  °TTWT:  hd,  °TR- 

3&rr:  r,  °«trtot  bfk. — hmh,  rVr7,  *rrer  fk,  *rnsj  b. 

a See  SarvanukramanI  on  RV.  vii.  90 : aindryas  ca  yd  dvivad  uktdh  ; cp.  also 
Sadgurusisya. 


215]  — vi.  20  TRANSLATION  AND  NOTES  [-RV.  vii.  96 

B 17.  ‘ Forth  with  longing  for  the  heroes  ’ ( pra  vlrayd  : vii.  90.  1) 
is  spoken  of  in  the  Aitareya  (Brahmana)  a as  a stanza  addressed  to 
Vayu  belonging  to  the  Praiiga  litany  ( praiigl ) : the  predominance 
of  Vayu  is  (thereby)  expressed  in  contravention  ( vyatyayam  Jcrtvd) 
of  one  of  its  verses  ( pada ) b. 

TTWT  m1  bfk,  TTWT:  r. — ITT^ft0  ndr,  TTT^»ft0  b,  TTTg^ft0  fkr2. 

a That  is,  AB.  v.  20.  9.  b That  is,  the  first  pada  of  vii.  90.  1 contains  the 

dual  form  vam,  so  that  judged  by  this  the  whole  stanza  would  be  addressed  to  Indra  as 
well  as  Vayu. 

B 18.  ‘These  with  true’  (te  satyena  : vii.  90.  5-7)  being  a triplet, 
‘As  long  as  strength’  ( yavat  tarah : vii.  91.  4-7),  again,  being 
a quatrain,  ‘Eager’  (utianta:  vii.  91.  2),  being  one,  and  the  stanza 
‘Forth  the  presser’  ( pra  sota  : vii.  92.  2) — these  are  traditionally 
held  to  be  the  nine  (stanzas)  belonging  to  the  two  (Indra -Vayu) a. 

IT  fildl  ^^br,  IT  «rMl  f,  IT  *?nTT  ^ m1k.  — The  words  TJ7TT  WTT: 

occur  above,  vi.  7 . — 17,  18  are  not  found  in  A,  but  in  B and  m1  only. 

* The  details  given  iu  this  sloka  are  not  mentioned  in  the  Sarvanukramanl. 


19.  The  two  (hymns)  ‘The  pure ’ (. iucim  : vii.  93,94)  are  addressed 
to  Indra-Agni ; the  two  following,  ‘Forth’  ( pra  : vii.  95,  96),  are 
addressed  to  Sarasvatl.  Sarasvat  (is  praised)  with  the  stanza 
‘He’  (sah  : vii.  95.  3)  and  with  the  three  ‘ Longing  for  wives’ 
( janlyantah  : vii.  96.  4-6). 

|%  *TWTO  Tfa  B (|%  bfkr2,  1^1  r5 *r7),  TjprtN  tTT^T^  Am1.  I have 
preferred  the  reading  of  B (with  the  emendation  qaq  | for  ) because  it  is  supported 
by  the  Sarvanukramanl  on  RV.  vii.  95,  96:  • • vrrfwr  jtt^zt: 

*TW^-— fwfa:  hdr3,  r,  b,  fk  — 

The  end  of  the  varga  is  here  marked  by  8 in  bfk,  not  in  hdm1. 


5.  Story  of  Nahusa  and  Sarasvat! : RV.  vii.  95,  96. 

20.  King  Nahusa a in  former  days  wishing  to  consecrate  him- 
self for  a thousand  years,  travelled  over  this  (earth)  with  a single 

chariot,  saying  to  all  streams  : 


RV.  vii.  96— ] BRHADDEVATA  vi.  21 — [216 

cpfoWR  hmVB,  r.  — oy^%*TT  hdr,  °y^RT^  b,  °T^  ?TT 

fk. — r,  hd,  WScl  fk,  sff^  b. 

a The  story  of  Nahusa  and  Sarasvatl  is  briefly  referred  to  by  Sayana  on  RY.  vii.  95.  2. 


21.  ‘I  am  about  to  offer  sacrifice;  bring  me  shares  (for  it), 
either  in  pairs  or  singly.’  The  rivers  replied  to  the  king : ‘ How 
can  we,  who  have  but  very  little  power, 

br5,  f?T  fk,  UfrI  rVr6,  hdmV. — hdmB3,  *TT  ¥#T  rbV, 
*n  fk,  ?tt:  *t#t:  r6,  wr.  wt  b. — *rp^rap  Amb2,  b,  wran  fk 

(°*T  k),  r. — WZ : hndbfk,  r. 

22.  bring  you  all  the  shares  for  a sacrificial  session  lasting  a 
thousand  years  ? Resort  to  the  Sarasvatl : she  will  bring  them 
for  you,  Nahusa.’ 

»TRT^T#  hdm1,  r,  *Hrpjfrvf%  bfk- — ^ a11  MSS- and  r- — 

hdm1rb,  r2r6,  SR  fk. — ^ B,  *TT  A. — ^TTjn*  m1^ 

hd f,  sttitct:  k,  b. 

23.  Saying  ‘ So  be  it,’  he  quickly  went  to  the  river  Sarasvatl ; 
and  she  received  him  and  yielded  ( duduhe ) (him)  milk  (and)  ghee. 

5T*rr*TT^  Am1,  oJTTTRT^  B. — ^WT  A,  TTWf  B (b,  °^T  fkm1). — 
all  but  m1,  which  has  — 23°^  is  the  reading  of  B ; ^TT  %*T 

is  that  of  Am1.  I have  preferred  the  former  as  it  more  closely  follows 
the  words  of  RV.  vii.  95.  2 : vpi  ^rrjnrre. 

24.  This  exceedingly  marvellous  act  of  the  Sarasvatl  towards 
the  king,  the  son  of  Varuna  (Vasistha)  proclaimed  with  the  second 
(stanza)  of  the  first  (of  the  two  hymns,  viz.  vii.  95.  2). 

No  MS.  marks  the  end  of  the  varga ; but  that  it  ends  here  is  indicated  by  the  fact 
that  tho  figure  M is  in  b placed  after  26a6,  which  in  that  MS.  by  mistake  ends  similarly, 
viz.  (see  critical  note  on  26). 

6.  Deities  of  RV.  vii.  97-104. 

25.  ‘ In  the  sacrifice  ’ ( yajhe  : vii.  97)  is  addressed  to  Brhaspati ; 
(then  comes)  a (hymn)  addressed  to  Indra  (vii.  98)  ; but  the  two 
following  (99,  100)  after  that  are  addressed  to  Visnu,  and  the 


— vi.  28  TRANSLATION  AND  NOTES  [-RV.  vii.  104 


217] 

three  (stanzas)  ‘Wide’  (urum  : vii.  99.  4-6)  should  be  (regarded 
as)  addressed  to  Indra  as  well.  The  two  next  (hymns)  ‘ Three  ’ 
(tisrah:  ioi,  102)  are  addressed  to  Parjanya. 

bmV,  ^ f,  ^ ^ k, 

^ b (no  ^1,  It  ^ r,  rVr®. — $ rTrT:  Am1,  ^ 

cTct:  b. — hm1  s),  wnv-zns  r,  bk, 

f. — fn^r.  br,  f?ra  f,  f?rerg  bdndk. 

A 26.  Now  the  first  (stanza)  herea  (vii.  97.  1)  praises  Indra,  the 
second  and  the  rest  (2,  4-8)  (praise)  Brhaspati. 

B In  ‘At  the  sacrifice’  ( yajne  : vii.  97)  the  first  (stanza)  praised 
Indra  alone,  but  the  last  both  Indra  and  Brhaspati. 

a 26 is  the  reading  of  Am1;  instead  of  this  lino  B has  : 

irwr  fr?  xrerrns  i 

b r,  m’f,  -^nft  k,  b. 

The  first  pada  here  is  probably  a corruption  of  26°  (the  last  five  syllables  being  practically 
identical),  while  the  second  seems  to  be  due  to  a confusion  with  24 <J. 

26C(i  is  not  found  in  A,  but  in  B and  m1  only.  26^  is  redundant,  as  stanzas  2,  4-8 
would  already  be  addressed  to  Brhaspati  by  25“;  while  26c  repeats  the  statement  of  26“; 
on  the  other  hand  26^  is  necessary  to  the  sense  (cp.  Sarvanukramanl).  The  original 
reading  of  26  thus  seems  certainly  to  have  consisted  of  the  single  line  : *?TT  TTWT 
•till  I cp.  Sarvanukramanl  on  vii.  97  : . . TfcstTTf^  ^Ttf^JT- 

27.  The  third  and  the  ninth  (vii.  97.  3,  9)  praise  Indra  and 
Brahmanaspati.  (The  hymn)a  ‘ For  a year  ’ ( samvatsaram  : vii.  103) 
(praises)  the  frogs ; but  that  which  follows  (vii.  104)  is  addressed 
to  Indra-Soma. 

T°  Am1,  ^*3^1°  B.  — *t bfkSs,  TT^piT’t  m1,  r2r5r‘, 

A.  I have  preferred  the  former  reading  as  being  supported  by  the  Sarvanu- 

a 27“^  and  28  are  quoted  by  Sayana  in  his  introduction  to  RV.  vii.  104. 

28.  The  seer,  when  his  hundred  sons  had  been  slain  by  the 
followers  of  Sudas,  full  of  pain  and  overwhelmed  with  grief  for 
his  sons,  saw  (this  hymn)  for  the  destruction  of  demons  a. 

II.  F f 


RV.  vii.  104-]  BRHADDEVATA  vi.  29 — [218 

TPfTW  mVrVbduS,  s (v.r.),  hrfks. — 28ed,  occurring  here  in  B and 

hdr3  (but  omitted  here  in  ndddr6),  is  repeated  at  34° with  (A)  in  place  of 

(B) rrfwthd,  Bs  . — The  end  of  the  vanja  is  here  marked  hy  $ in 

m1bf,  not  in  hdk. 

a 28“^  is  quoted  in  the  Nltimanjarl  on  BV.  vii.  104.  16. 

7.  Detailed  account  of  K.V.  vii.  104. 

29.  The  stanza  ‘ Who  the  simple  ’ (ye  pakasamsam  : vii.  104.  9) 
is  addressed  to  Soma;  the  next  (10)  after  that  is  addressed  to 
Agni ; the  eleventh  is  addressed  to  the  All-gods  (1 1)  ; the  couplet 
which  follows  it  (12,  13)  is  addressed  to  Soma. 

m1  dr,  h,  b,  fk. 

30.  The  stanza  ‘As  if  I’  (yadi  vaham  : vii.  104.  14)  is 
addressed  to  Agni,  while  ‘ Who  me  ’ ( yo  ma : 1 6)  is  traditionally- 
held  to  be  addressed  to  Indra;  ‘She  who  strides  forth’  (pra  yd 
jigdti : 17)  is  addressed  to  the  pressing  stones,  while  ‘Spread 
out  ’ (vi  tisthadhvam  : 1 8)  is  addressed  to  the  Maruts. 

*fr  g wr  hndr,  *fr  bk,  ^fr;  f, 

r5r7. — hdndr,  cRJlft  b,  cf^T sft  f,  ^sft  k. 

31.  Five  (stanzas,  beginning)  ‘ Hurl  forth  ’ (prci  vartaya : vii. 
104.  19-22,  24)  are  addressed  to  Indra,  while  the  last  stanza  is 
addressed  to  Indra-Soma.  In  the  stanza  ‘ May  not  the  demon 
us  ’ (ma  no  raksas  : 23)  the  seer  invokes  a blessing  a 

0^VR\  ^g°  km1,  1-,  f,  ^J°  b,  k. — 

FTTfWlbkr,  hdm1. — hdr,  ajf%T  bfk,  rVr6. 

a I have  preferred  the  reading  astsam  to  asisah  because  it  is  supported  by  the 
Sarvanukramanl  on  BV.  vii.  104:  pra  vartayeti  pancaindryo  ma  no  raksa  ity  rser  atmana 
aslk. 

32.  and  protection  in  heaven  and  earth  on  his  own  behalf. 
‘The  owl-fiend’  (ulukaydtum:  vii.  104.  22)  (prays)  ‘Slay  these 
night-walkers  of  various  forms  ’ a. 

hdm1,  br,  fk.  — Tjfa^rr  ^ hdm1,  br, 

fk. m1  hkr,  miJifTR.  hd.  — rs  (aud  BV.  vii.  104.  22), 


219]  — vi.  36  TRANSLATION  AND  NOTES  [-RV.viii.  1 

'Jwf | rj  til  the  MSS.  (°«4  Ini  r7)  except  rs. — This  sloka  is  omitted  in  r1  r4  r°  according 
to  R,  p.  163,  note  9,  but  this  statement  contradicts  his  preceding  note  8. 

a 32ed  is  quoted  by  Sayana  on  RV.  vii.  104.  22,  who  adds  a line  which  is  not  found 
in  any  of  the  MSS.  of  the  BD. 

33.  Now  in  the  fifteenth  and  in  the  eighth  (stanza)  of  the 
hymn  the  son  of  Varuna  (Vasistha),  while  as  it  were  lamenting, 
his  soul  being  overwhelmed  with  pain  and  grief,  utters  a curse. 

fsren  hd,  rVrV,  ro'fk,  ^i^T^rr  b, 

^^TRrrgRTf  r. 

34.  Vasistha  was  at  that  time  pained,  as  his  hundred  sons  had 
been  slain  by  Sudasaa  who,  in  consequence  of  a curse,  had  been 
transformed  into  a demon  ( raksas ) ; such  is  the  sacred  tradition. 

hdr,  m1,  WZl  B.  — qfWT  hdmL,  b,  f, 

k. — hrbfk,  m1. — 3^ab=28cd  (cp.  r.r.  there). — % 

Am1,  B. — The  end  of  the  varga  is  here  marked  by  'Q  in  bfk,  not  in  dm1. 

a For  Sudas,  as  above,  iv.  106, 112. 

Mandala  viii. 

8.  Story  of  Eanva  and  Fragatha. 

35.  a Kanva  and  Pragatha  were  two  sons  of  Ghora.  When 
they  had  been  dismissed  by  their  preceptor  they  dwelt  together 
in  the  forest. 

•vrrcTT^j:  hdr,  b,  °WTrTT  fk.  It  would  have  been  more  con- 
sistent to  print  °^TrIT  (cp.  iv.  96°  and  note  a). 

a The  following  four  slokas  (35-38)  are  quoted  by  the  Nitimanjari  on  RV.  viii.  1. 
Sadgurusisya  (p.  136  f.)  gives  a metrical  form  of  the  story  which  is  differently  worded. 

36.  Now  while  these  two  dwelt  there  the  younger  (brother)  of 
Kanva  (i.e.  Pragatha),  having  placed  his  head  while  asleep  (. svapat )a 
on  the  lap  of  Kanva’s  wife,  did  not  awake. 

srr:  rn,  TIrSrr:  fk,  b,  hdm1. — hdmxr3 

fr2n,  k,  (ftrfr)  n,  rW,  ^q^  br  — hm1,  qiVq- 

d,  qfnqijq  b,  qi^q^Tf^T  f,  qtVqqjc^q  k,  qiuqqj  n, 

r2r5r7,  TO^T^c^T^r. — hdm1  («>m  d),  q-pT^q  rWn,  MT^- 

WfT  b,  «T  f,  q rW,  q k. 


RV.viii.i-]  BRHADDEVATA  vi.  37 — [220 

a The  MS.  evidence  for  t,  that  is  for  the  neuter  participle  agreeing  with  siras,  is 
overwhelming,  though  svapan  would  be  more  natural. 


37.  Now  Kanva,  enraged  by  suspicion  of  a sin  (and)  wishing 
to  curse  him,  awakened  him  with  his  foot,  as  though  about  to 
consume  him  with  his  fiery  energy. 

hrbfk,  n. hmxrb,  mil  1 fdajctitlT  f, 

ITTWfrni^n  k,  trfTTfTJi^TT  n. — hdrn,  ffWlTl  b, 

fk. — m1rn,  hd>  f,  k,  b. 

38.  Pragatha,  becoming  aware  of  his  intention a,  stood  with 
folded  hands  and  chose  the  couple  for  his  mother  and  father. 

»TR  hrb,  cf  WT  d,  3TR  rj  fk.  — TRTRT  hdrk,  IRTf:  b. — f^rTl  bk, 

ITRrfa  f,  hdr. 

a Cp.  above,  iv.  50,  59. 


39.  The  seer,  being  (thus)  the  son  of  either  Ghora  or  Kanva  a, 
saw,  in  company  with  many  other  members  of  his  family,  the 
eighth  Mandala. 

^frfr  hm’r,  bfk,  r’r2r4r6.  — hdf,  b,  ^TVnft  k, 

^STTjfr  m1r. — mrfVl  hdm1b,  Wfa  fk,  ^•fH:  fijcj:  r.— 

hdm1  r (°fT:  r),  b,  f,  k. — The  end  of  the  varga  is 

here  marked  by  ^ in  bfk,  not  in  hd. 

a Cp.  Sarvanukramani  on  RV.  viii.  I : sa  ghaurah  san  bhratuh  hanvasya  putratam 
agat ; Arsanukramani  viii.  3 : prayatho  ghorajo  muni/i,  sa  hi  ghorasya  hanvasya  bhrata  san 
putratam  gatah. 


9.  Deities  of  E,V.  viii.  1-21. 

40.  There  are  four  hymns  addressed  to  Indra  (beginning)  ‘ Not 
at  all  ’ (md  cit : viii.  1-4)  : in  the  stanza  ‘ Downward  his  mighty  ’ 
( anv  asya  sthuram : viii.  1.  34),  ^asvati,  daughter  of  Angiras, 
living  ( vasantl)&  as  his  wife  ( narl )b,  praised  her  husband0. 

hdufir,  kr2,  ^rft  bfr5. 

a That  is,  living  with  him  as  his  wife,  though  he  had  been  turned  into  a woman. 
b On  Sasvati  and  ndri,  see  above,  ii.  83  aud  note.  0 Cp.  Sarvanukramani : patni 

casyaahyirasi  sasvati  pumstvam  upalabhyaenam  pritiiantyaya  tus/ava. 


221] 


— vi.  44  TRANSLATION  AND  NOTES  [-RV.  viii.  4 


41.  The  seer  turned  that  Asanga,  who  had  been  a woman,  into 
a man  (again)11.  With  the  four  b stanzas  ‘Praise’  ( stuhi : viii. 
1 . 30-33)  his  own  gift  (to  the  seer)  is  proclaimed  (by  Asanga). 

hdm1,  cnmrf:  in-v,  tt 

3uT  SKPTT^f,  H 3trT  k. — A,  TT^I  B.-  trfy- 

all  MSS.  S). 

a Cp.  SarvanukramanT  on  RV.  viii.  I : usango  yah  stnbhutvd  puman  abhut  sa  medhyd- 
tithaye  danam  da  t tv  a stuhi  stuhiti  catasrbhir  atmanam  tustava.  The  story  of  Asanga  is 
related  by  Sayana  on  RV.  viii.  I.  i and  34.  Asanga,  son  of  king  Playoga,  was,  he  relates, 
owing  to  a curse  of  the  gods,  turned  into  a woman,  but  afterwards  was,  by  the  favour  of 
Medhyatithi,  restored  to  manhood  by  the  power  of  penance.  lie  consequently  bestowed 
much  wealth  on  the  seer  (30-33)  and  was  praised  by  his  wife  SasvatT,  daughter  of  Ahgiras 
(34).  See  also  Sadgurusisya,  p.  137  ; Sieg,  Sagenstoffe,  pp.  40,  41.  b Though  caturbhih 
is,  as  we  have  seen,  frequently  used  alone  as  an  alternative  for  catasrbhih  (cp.  next  sloka), 
it  seems  hardly  possible  that  rgbhit  caturbhih  could  have  been  the  original  reading.  I was 
therefore  much  tempted  to  emend  the  MSS.  reading  to  catasrbhih  prakirtitam.  With 
reference  to  this  passage  (RV.  viii.  1.  30-33)  the  SarvanukramanT  has  catasrbhih,  the  Nlti- 
manjarl  rgbhis  catasrbhih  (Sieg,  p.  41),  and  the  ArsanukramanI  ream  catasrnam.  In  the 
Ramayana,  however,  caturbhih  occurs  in  juxtaposition  and  agreement  with  a feminine  noun 
(see  St.  Petersburg  Dictionary,  under  catur). 

42.  But  with  the  two  stanzas  ‘Bestow’  (diksci:  viii.  2.  41,  42) 
that  of  Yibhindu,  king  of  Kasi  ( kdsya )a,  is  proclaimed,  while  with 
the  fourb  (stanzas)  ‘Which’  [yam:  viii.  3.  21-24)  the  (gift)  of  the 
liberal  Pakasthaman  is  praised. 

hbr,  d,  wi  fk. — trrwren^  hmL,  brV, 

fk. — jfTW  hm’r,  b,  f,  k. 

a Cp.  SarvanukramanT  on  RV.  viii.  2 : antybbhydm  medhatithir  vibhindor  danam 
tustava.  b See  note  b on  41. 

43.  The  two  pragatha  couplets  (beginning)  ‘Forth’  ( pra : viii. 
4.  15-18)  Sakatayana  thinks  are  addressed  to  Pusan a;  Galava, 
however,  (thinks)  the  former  (15,  16)  is  addressed  to  Indra  only, 
the  latter  (17,  18)  to  Pusan. 

iff  hm1  rs,  g B. — W^hm’r,  WTR  E ^rm^fkr5. 

a 43°6  is  quoted  by  Sadgurusisya  on  RV.  viii.  4. 

44.  In  the  last  triplet  of  the  last  of  the  Indra  hymns  here 
(viii.  4.  19-21),  the  gift  of  king  Kurunga  is  praised  (with  the 
words)  ‘Abundant  wealth’  ( sthuram  radhah:  19). 


RV.  viii.  5-]  BRHADDEVATA  vi.  45 — [222 

hmR,  °m  k,  o^rr  f,  °xsrt  b. The  end  of  the  varga 

is  here  marked  by  Q.  in  nfibfk,  not  in  hd. 


10.  Deities  of  RV.  viii.  5-18. 

45.  In  the  hymn  addressed  to  the  Asvins,  * From  afar’  ( durdt : 
viii.  5),  the  thirty-seventh  stanza,  (that  is)  the  hemistich  ‘ As  ’ 
( yathd  : 3 7 c d) , and  the  final  couplet  (38,  39)  are  traditionally  held 
to  be  (in)  praise  of  the  gifts  of  Kasu  a. 

SRgWft  b,  f,  k,  0giTfWT  hd,  r,  “f^cRT 

m1. — TW$ff  hm1B  (®^T  f),  r. — b(S),  «TR^J  f,  (^T)^rf^k, 

hnfir. — tjjd | b,  omitted  in  fk,  hmh. 

a Cp.  Sarvanukramani  on  RV.  viii.  5 : antyah  pailcardharcas  caidyasya  kasor  danastutih. 

46.  ‘ Great  ’ ( malndn  : viii.  6)  is  addressed  to  Indra  : in  (the 
stanza)  containing  (the  word)  ‘ ancient  ’ a (pratna : viii.  6.  30), 
fcsakapuni,  as  well  as  Mudgala,  son  of  Bhrmyasva,  thinks  Agni 
Vaisvanara  is  praised. 

Br  R^Rt  ^JfRbr,  Am1. — 46a6c  is  omitted  in  fk. — 

Am1,  JRRig-  b,  r— r5, 

hm1br,  »?T*NN  f,  k. 

a The  eleventh  as  well  as  the  thirtieth  stanza  contains  the  word,  but  the  latter  only 
can  be  meant. 

47.  But  in  the  triplet  ‘ A hundred  ’ ( satam  : viii.  6.  46-48)  the 
gift  of  Tirindiraa  is  recorded.  £ Forth  ’ (pra  : viii.  7),  the  following 
(hymn),  is  addressed  to  the  Maruts ; and  the  three  ‘Hither  to  us  ’ 
(d  noli : viii.  8-10)  are  addressed  to  the  Asvins. 

hdnfir,  bfk.— ‘ W r,  hdm’bfk. — ^ hm'r, 

•fipiRRi:  B. 

a Cp.  Sarvanukramani : trco  'ntyas  tirindirasya  parsavyasya  danastutih. 

48.  ‘Thou’  ( tvam : viii.  11)  is  addressed  to  Agni.  ‘Which, 
O Indra  ’ ( ya  indra  : viii.  12.  1 ) are  six  (12-17)  addressed  to  Indra  ; 
but  in  a hemistich  of  the  last  (stanza)  but  one  of  the  last  (viii.  1 7. 
i4n6)  the  god  Vastospati  is  praised. 


223]  — vi.  52  TRANSLATION  AND  NOTES  [-RV.viii.  19 

49.  ‘ This  ’ ( idam  : viii.  18)  has  the  Adityas  as  its  deities  : with 
three a (of  its  stanzas),  the  sixth,  the  fourth,  and  the  seventh, 
Aditi  is  praised  ; the  eighth  stanza,  ‘ And  ’ ( uta ),  is  addressed  to 
the  Alvins. 

5pTT  lim’r,  “f^fweiT  B. — TOT  5FTRRT  dr4 r6,  TOT 

hd,  '*T8f«rr  m1,  B. — The  eud  of  the  varga 

is  here  marked  by  ^0  in  m1bfk,  not  in  hd. 

a The  SarvanukiamanT  doe9  not  specify  these  three  stanzas. 


11.  RV.  viii.  19:  praise  of  Trasadasyu’s  gifts. 

50.  (In)  ‘Blessing’  ( sam  : viii.  18.  9)  the  three  (gods)  Fire  ( agni ), 
Sun  ( siii'ya ),  Wind  ( anila)&  are  (respectively)  praised  in  successive 
verses  ( pac-chah ).  The  pragatha  couplet  * Whom  ’ ( yam  : viii.  1 9. 
34,  35)  is  (in)  praise  of  Yaruna,  Aryaman,  and  Mitra 

UW*°  A,  tJ^TT^r,  Wrefm  f,  WRft^k,  VTWTCifa;  b.— 1 Am1 

°f*TTRJ  r2r5,  bfk. — V*TRfr  Am1,  B. — r,  ^rTT:  B, 

ffh  hdm\  ^ rT^T  r3. 

a Cp.  SarvanukramanI  on  BY.  viii.  18  : para  (9)  agnisurydnildndm. 

51.  ain  the  (hymn)  addressed  to  Agni.  ‘ He  has  given’  (adat : 
viii.  19.  36,  37)  are  (two  stanzas  in)  praise  of  the  royal  seer 
Trasadasyu. 

B He  gave  fifty  maidens  b and  three  herds  of  seventy  ( sa/ptatlh ) 
cows, 

*Spft  hdr,  ^f?T  bfk. — RRfft:  br,  SIRjft  fk,  m1,  n. $ied-tfah  are 

not  found  in  A,  but  in  B and  m1  only. 

a The  following  six  and  a half  slokas  (51-57  are  quoted  in  the  Nltimanjarl  on 
BV.  viii.  19.  37.  b Cp.  RV.  viii.  19.  36  : adat  . . pancasatam  trasadasyur  vadhunam. 

B 52.  horses,  and  camels,  and  he  also  (gave)  various  garments, 
jewels,  a brown  bull,  the  lord  that  led  those  (herds) a. 

wr^wr  m1fkrn,  WTTTfWr  b. — m1,  rT^TRft  b,  rT^TTBt  fkn, 
r.  — fkr,  b,  m1.  — ^JR  m1n(m),  TJR  n,  TTR  n(h), 

SIR  bfr,  ’SIR  k.— m1frn(a),  kr2,  b,  n. — qf7T*l  r, 

BfTT  mBkdn,  vf^T  b. 


RY.viii.2i]  BRHADDEVATA  vi.  53—  [224 

a See  RV.  viii.  19.  37:  tisfnam  saptatlnam  sydvah  praneta  . . diyanam  patih;  cp.  the 
enumeration  of  gifts  in  RV.  viii.  46.  22,  23. 

B 53.  Having  wedded,  the  seer  as  he  went  on  his  way  proclaimed 
(all)  this  to  Indra,  and  with  the  hymn  ‘We’  (vayam:  viii.  21) 
(praised)  Sakra.  Pleased  thereby  the  Lord  of  Sac! 

v*  m1  bfkn,  f r. — xf  all  MSS.  r and  n (cp.  v.  137). — IpEfolfa- 

ndbfkr,  n (cp.  v.  137^). 

B 54.  (said),  ‘ O seer,  choose  a boon.’  Humbly  the  seer  replied 
to  him : ‘ I (will)  enjoy,  0 Lord,  simultaneously  the  fifty  maidens a 
of  the  race  of  Kakutstha  b, 

cT*jf*n;  br,  fm1,  k. — ^FTfr^  rn,  b,  k, 

f. — wt:  frn,  wi:  thrrii^  b,  rNr  k. — bfkm(h), 

x^  m1,  xw  n. — 54°^,  55  omitted  in  r7. — The  end  of  the  varga  is  here  marked 
by  ^ in  bfk. 

a This  most  probably  refers  to  the  pancdsatam  vadhunam  mentioned  above  (51).  Note 
the  nom.  pancasat  used  for  the  acc.  b This  word  is  printed  by  Mitra  as  a vocative, 
but  it  is  impossible  that  this  patronymic  should  be  applied  to  Indra.  The  word  is, 
however,  probably  used  in  the  text  owing  to  the  close  association  of  Kakutstha  with  Indra 
(see  St.  Petersburg  Dictionary,  under  kakutstha). 


12.  The  boons  chosen  by  the  seer.  Story  of  Sobhari  and  Citra. 

B 55.  (and  choose)  the  assumption  of  many  forms  at  will,  youth, 
and  everlasting  enjoyment,  the  conch  treasure  a,  the  lotus  treasure  b 
always  remaining  in  my  house. 

sffaM  ndbfkr,  gro;  r6. — m’r,  *^1^°  n,  fk,  b. 

a Prosperity  departs  with  its  disappearance:  cp.  Paficatantra,  ii.  10  ; Indische  Spriiche, 
3950.  b That  is,  100,000,000  pieces  of  money. 

B 56.  May  the  famous  ( asau ) Visvakarman  fashion  (for  me) 
palaces  of  gold  by  thy  favour,  and  a flower  garden  with  celestial 
trees  for  (each  of)  those  (spouses)  separately ; 

ndfrn,  WT^T^bk. — nPbfkr.  o^T  g n_  nPbn, 

SfiffrT  fk,  r. — °errff  ^ m1kn,  °TTZT  ^ f,  °^TZt  ^ b.  r.— 

r,  L fb,  m1. 


225]  — vi.  61  TRANSLATION  AND  NOTES  [RV.  viii.  ai 

B 57.  and  let  there  be  no  co-wife  rivalry  among  these  (fifty 
spouses).’  And  he  (Indra)  said,  ‘All  this  shall  be  (fulfilled).’ 

‘ Come  hither  ’ (a  ganta  : viii.  20)  is  a hymn  addressed  to  the 
Maruts  ; the  next  one,  ‘We’  ( vayavi : viii.  21),  is  addressed  to 
Indra. 

°^rtfari  m1bn,  f,  k.  r— Am1, 

58,  59.  Whena  Sobhari,  son  of  Kanva,  was  sacrificing  with 
members  of  his  family  in  Kuruksetra,  rats  devoured  (his)  corn  and 
various  oblations.  (So)  he  (Sobhari)  praised  Indra,  Citra,  (and) 
Sarasvatl, 

B with  the  stanza  ‘ Or  Indra  ’ ( indro  vd  : viii.  21.  17),  proclaiming 
(Citra’s)  power  of  giving  b. 

Am1,  B.— mL,  hd,  w 

bfk. — 59.  ogg-R  ^ r,  hdbfk. — TOR:  Bn,  ^ Am1. — 59ed  is 

not  found  in  A,  but  in  B and  m1  only. — The  end  of  the  varga  is  here  marked  by 
in  bfk. 

a 58c'*-62c  are  quoted  in  the  Nitimafijari  on  RV.  viii.  21.  18.  b 59cd  seems 

necessary,  as  without  it,  there  is  no  reference  in  A to  stanza  17  being  part  of  the 
danastuti  (cp.  Sarvanukramani : antye  dvrce). 


13.  Story  of  Sobhari  and  Citra  (continued).  RV.  viii.  22-25. 

B 60.  And  the  king  of  the  rats,  rejoiced  at  heart,  from  self- 
satisfaction  himself, 

Citra,  being  praised  like  a god,  gave,  to  the  seer,  of  cows  a 

RXfrfT  hmVfkrW,  R r. — hm‘r,  fiHt  7T^ 

^ r5r7n,  *TT  b,  faRl  *TR  fk  (^°  k). 

a The  wording  of  the  Sarvanukramani,  antye  dvrce  citrasya  danastutih,  would  seem 
to  favour  the  reading  of  B ( citro  yad  dadau  tad  dvrcena  ha). 


61.  a thousand  myriads.  Praising  (him)  the  seer  accepted  (the 
gift).  And  rejoicing  in  heart  (Citra)  addressed  the  seer,  ‘ I do  not 
deserve  the  praise  of  a seer, 

11.  G g 


RV.  viii.  2i—] 


BRH ADDE V AT  A vi.  62— 


[226 


hbr,  g n. — fW5RITf  m\  fW^TTf  hd,  f^TTf  brn. — WtTR 

bdm1  r,  iftRTR  br5n. — bdr,  ^ ndb,  n,  (^jfa)  fk. — This  sloka  is 

omitted  in  fk  with  the  exception  of  thethr  ee  syllables  f^T  Sjfg  (sic). 

62.  having  been  begotten  in  an  animal  womb.  Do  you  (rather) 
praise  the  gods.’  And  (yet)  with  the  last  (stanza,  viii.  21.  18)  he 
(the  seer)  praised  him  again.  And  with  the  hymn  ‘ Hither  that  ’ 
(o  tyam : viii.  22)  (he  praised)  the  Alvins  a. 

Am1,  Bn. — T^TTT  b,  n,  f,  T^TRTJ  k,  ^«fdi  r, 

hd  (doubtless  due  to  the  preceding  ^ wr  r3,  m1. Instead  of 

62d  and  63°  & as  given  in  the  text  (according  to  hdm1rbfk),  dr4!6  read: 

(^t)  Dr  i 

rjti  i ^itt;  11 

hd,  but  not  m1,  add  these  three  padas  after  those  in  the  text  (which  they  have  also), 
marking  the  lacuna  of  one  pada  by  six  (h)  and  eight  (d)  short  horizontal  strokes  at  the  top 
of  the  line.  These  padas  are  probably  based  on  a marginal  gloss  with  reference  to  62** 

(^rTT  *jfrg*rff%). 

a With  62d  and  63°  cp.  SarvanukramanT : 0 tyam  asvinam  . . . llisva  . . agneyam. 

63.  The  (hymn)  ‘Laud  thou’  ( llisva : viii.  23)  is  addressed 
to  Agni,  and  the  next  one  ‘ O friends  ’ ( sakhayah, : viii.  24)  is 
addressed  to  Indra,  but  the  last  triplet,  ‘As  to  Varo-susaman ’ 
( yatha  varo  susamne  : viii.  24.  28-30),  is  addressed  to  Dawn  a. 

w hdbfk  Rfr  fk),  wk'  g*rr%  r. 

a The  SarvanukramanT  says  nothing  about  this  triplet  being  addressed  to  Usas,  but 
states  that  it  is  a danastuti  of  Varu  Sausamna,  of  which  nothing  is  said  here. 

64.  Now  it  is  these  eight  deities  altogether  who  cleft  Vala  : 
Usas  and  Indra  and  Soma,  Agni,  Surya,  Brhaspatia, 

wr  g hm1r,  Wt  ^ b,  3JK1  ^ fk. — l«^dT  hm1bfk,  flf^dl  TRT  r. — 

^Rbk,  cRRfr,  ^p^hdm1: — hdbfk,  *fl*|l{| r (cp.  r in  vi.  33). 
a This  remark  is  suggested  by  the  mention  of  Vala  in  the  last  stanza  of  RV.  viii.  24. 

65.  Ahgiras  and  Sarama.  Now  at  the  beginning  of  the  next 
hymn  ‘ You  two  as  such  ’ ( ta  vam  : viii.  25)  there  are  nine  (stanzas) 
addressed  to  Mitra-Varuna,  but  the  next  twelve  a 


227]  — vi.  68  TRANSLATION  AND  NOTES  [-RV.  viii.  27 


The  end  of  the  varga  is  here  marked  by  ^ in  m’bfk,  not  iu  hd. 

a According  to  the  SarvanukramanT  only  10-12  (not  10-21)  are  addressed  to  the 
All-gods. 


14.  Deities  of  RV.  viii.  26-31.  viii.  29  is  prthak-karma-stuti. 


66.  are  addressed  to  the  All-gods  ; and  the  wealth  which  king 
Varu  gave  to  the  seer  is  proclaimed  in  the  triplet  ‘ A bay  from 
Uksanyayana’  ( rjram  uksanydyane:  viii.  25.  22-24) a. 


^ hndr,  vf^b,  fk. — WT^T^  bm’r,  b,  (^)  f, 

(^Rj)  k. — After  66a “ r adds  (apparently  from  r’r4r6)  the  line: 

which  is  not  found  in  hdm'bfk  nor  in  r2r3r5,  and  which  R already  has  (with  slight 
variations)  as  59*^.  The  line  in  that  place  is  found  in  B and  m1  only  (see  note  b on 
vi.  59). — 5Ftf<T7T  rj  (^fad.)  hm’r,  fk,  #tfrTWrTf^  b. — 

hm1  bfk,  >• — hdr,  f, 


a The  pratTka  must  be  read  with  vyuha,  rjram  uksani  ayane,  on  account  of  the  metre. — 
The  SarvanukramanT  makes  no  mention  of  a danastuti  here. 


B 67.  (What)  the  Asvins,  being  pleased,  bestowed  on  Susaman,  is 
told  here  a : (viz. ) 

c Of  you  two  ’ ( yuvoh  : viii.  26)  is  addressed  to  the  Asvins  : ‘ Do 
thou  yokeb’  ( yulsva : viii.  26.  20-25)  (and)  the  (stanzas)  which 
(come)  next  are  addressed  to  Yayu. 

br,  fk,  dTfaftlfi  m1.  — f,  b, 

r. — 6']ai>  is  not  found  in  A,  but  in  B and  m1  only. — r,  fk, 

bm1,  t^hd  (the  fuller  pratika  of  viii.  26.  1).  — hdm’r, 

TTWT  wfc  hf,  ^ k. 

a This  must  refer  to  the  following  hymn  : Susaman  is  mentioned  in  the  second 
stanza.  b The  pratika  yuksva  is  necessary  in  A,  as  there  would  be  no  clue  to  the 

Btanzas  meant : cp.  SarvanukramanT  vimiyadya  vdyavyah.  The  reading  of  B,  uttarau 
trcau  is,  however,  more  definite. 

68.  Manu,  as  he  was  named,  whom  Sa varna  a obtained  as  a son 
from  Vivasvatb,  uttered  the  five  hymns  (27-31)  addressed  to  the 


RY.viii.27-]  BRHADDEVATA  vi.  69 — [228 

All-gods  (and  beginning)  ‘ Agni  at  the  laudation  ’ ( agnir  uJcthe  : 
viii.  27). 

bfkrs,  hdm1. — *T*J^T*T  all  MSS.,  r (s,  v.r.),  *T*j  *TPR  s. — The  text 

of  68s<i  follows  the  reading  of  hdm1rbfk ; the  reading  of  rbb6  is  : 

a I have  followed  B in  reading  savarna,  as  this  is  supported  by  Sadgurusisya,  p.  139: 
manur  nama  vivasvatah  savarnayam  saranyuchayayam  jatah;  the  metronymic,  too,  of  Manu 
is  sdvarni.  Cp.  BD.  vii.  I.  b 68ab  is  quoted  by  Sadgurusisya  on  RV.  viii.  27. 

69.  ‘Brown  is  one'  ( babhrur  ekah:  viii.  29) — these  are  ten 
dvipadas  with  characteristic  marks  ( lingatah ) ; for  in  them  the 
deities  are  praised,  each  separately,  by  their  activities11. 

hm1r3B,  r. — hn^rbfk,  rxr4r9. 

a Cp.  above,  iii.  40-43. 

70.  Now  where  the  deities  are  praised  by  their  respective 
actions  and  qualities,  there  is  what  is  called  separate  praise  of 
action  ( prthak-karma-stuti ).  Such  a (hymn)  is  addressed  to  the 
All-gods. 

(T?  hm1bfk,  ^ r. — )oed  follows  the  reading  of  Am1;  the  reading  of 
B is  : — The  end  of  the  varga  is  here  marked  by  ^8 

in  bfk,  not  in  hd. 

15.  Detailed  account  of  RV.  viii.  29,  31.  Deities  of  viii.  32-34. 

71.  Now  of  these  (dvipadas)  the  first  ‘Brown’  ( babhruh : viii. 
29.  1)  is  addressed  to  Soma,  but  the  next  stanza  (2)  is  addressed 
to  Agni  ; (then  comes)  one  addressed  to  Tvastr  (3),  and  Indra  (4) 
and  Budra  (5),  Pusan  (6),  Vi§nu  (7),  a stanza  addressed  to  the 
Alvins  (8)  ; 

72.  the  ninth  is  addressed  to  Mitra-Varuna  (9),  the  tenth 
stanza  is  (in)  praise  of  the  Atrisa.  And  in  connexion  with  the 
institutor  of  the  sacrifice  (in)  ‘Who’  (yah : viii.  31)  the  sacrifice 
(ijya)b  is  here  praised. 

h,  d,  b,  r,  fk. — 


229] 


— vi.  75  TRANSLATION  AND  NOTES  [-RV.viii.33 


hmL,  b,  °JTWT  fj  fk.  — *T  T(IR  T?ft  ^pTT  hdm1,  *rfW^R 

fifsprr  r,  *J%  *TR  TT^ftf^m  b,  TR  fk. 

ft  The  deities  in  the  text  of  RV.  viii.  29.  10  are  in  the  plural:  according  to  Sayana’s 
comment  they  are  the  Atris.  The  readings  mitra  and  asvi  are  undoubtedly  corruptions 
of  atri,  every  letter  of  which  occurs  in  one  or  other  of  the  corruptions.  b The 

conjecture  ‘ ya’  ijydatra  is  supported  by  the  Sarvanukramanl,  which  describes  the  hymn 
thus : yo  yajati  . . atrajjyastavo  yajamdnaprasamsd  ca.  The  reading  trayi  stuta  may  be 
a corruption  of  prakirtita. 

B 73.  In  the  couplet  ‘Who  sacrifices’  (yo  yajati  : viii.  31.  1,  2) 
&akra,  the  Lord  of  sacrificers,  is  lauded.  In  the  couplet  ‘ Glorious 
his’  (tasya  dyuman  : 3,  4)  the  sacrificer  (is  praised),  also  in  the 
four  (stanzas)  ‘Swiftly’  ( maksu : 15-18). 

br,  WRTRVfk. — *RTT  r,  b,  m\  *TST  f,  *J1TT  k. — 

r,  b,  *Tf^f<T  fk,  m1. — This  sloka  is  not  found  in  A,  but  in  B 

and  m1  only. 

B 74.  The  five  stanzas  * The  couple  who  ’ (yd  darnpatl  : viii. 
31.  5-9)  are  (in  praise)  of  husband  and  wifea  as  sacrificers. 
‘Hither  protection’  (d  Sarnia:  10)  is  a prayer.  The  two  follow- 
ing ‘May  hither  come’  (aitu:  n,  12)  are  addressed  to  Pusanb; 
while  (in)  ‘ Since  ’ ( yathd  : 1 3)  Mitra,  Aryaman, 

br,  *ir*ni<  fk,  m1. — m1,  *TT  br, 

f,  k.  — ^HTT  r,  ^ ^ b, 

m1,  fk  k). — fimfr  fit  b,  fit**i?r  vft  ndf,  fitwt 

xrft  k. — f*rfiUfijTT  bfkm1,  f?TTrWr  r. — bfkr,  rT^TT  m1. — This  sloka  is  not 
found  in  A,  but  in  B and  m1  only. 

* Cp.  Sarvanukramanl,  yajtyddi  pafica  dampatyoh,  which  is  probably  based  on  the 
above,  dampatyoh  paiica  yd  dampati  rcah.  b Pusan  is  mentioned  in  n (aitu),  but 

not  in  1 2. 

B 75.  and  Varuna,  the  Adityas,  are  praised  ; ‘ Agni  ’ (agnim : 14) 
is  to  Agni. 

The  three  following  hymns  after  this,  ‘ Forth  the  deeds  ’ (pra 
krtani : viii.  32-34),  are  addressed  to  Indra. 

n^bfk,  r. — 75°^  is  not  found  in  A,  but  in  B and  m1  only. — 

The  end  of  the  varga  is  here  marked  by  ^8  in  hdbfk.  — A has  only  two  and  a half 
slokas  in  this  varga. 


RY.  viii.  33-] 


BBHADDEVATA  vi.  76 


[230 


16.  Indra  and  Vyamsa’s  sister.  Deities  of  RV.  viii.  35-46. 

76.  In  ‘Downward’  ( adhah  : viii.  33.  19)  a girl  addressed  Indra 
(who  appeared)  with  the  characteristics  of  a woman3;  for  the 
chastiser  of  Paka  (Indra)  made  love  to  that  Danava  maiden  b, 

r,  b,  ^ TW1  fk,  ^ hdm1. — 5RTT  bkr, 

JfiHTT  7!  f,  TT^T  ^ hdm1.  — hdndbr,  I f, 

^ iRwril  Knwrtct k- 

a That  is,  this  stanza  is  addressed  by  a Danavl  to  Indra  who  has  assumed  the  form 
of  a woman.  According  to  Sayana  on  RV.  viii.  33.  19  this  stanza  is  addressed  to 
Asahga  Playogi  when  he  was  a woman  (cp.  above,  vi.  41).  b And  had  assumed  the 

disguise  of  a woman  because  Vyamsa  was  his  enemy. 

77.  the  eldest  sister  of  Vyamsa,  by  reason  of  his  (Indra’s) 
youthful  desire  ( yuva-kdmyd)& . ‘By  Agni’  ( agnind : viii.  35)  is 
a hymn  addressed  to  the  Asvins.  Then  follow  two  hymns  (36,  37) 
addressed  to  Indra. 

r2r7,  rVr6,  b,  ^ f,  k,  tjR-g  hdmV.— 

hm1br,  ^ f,  <T%f  k,  d.  — hdmVfkrVr7,  b, 

^EfTT^T  r(=rVr6). — ^ r[?T:  hdm1!',  bfk  (cp.  vi.  25  and  79). 

a The  reading  of  r,  tasyaiva  badhakamyaya,  seems  more  natural : ‘ because  of  his 
(Vyamsa’s)  desire  to  slay  (Indra),’  or  possibly,  ‘ because  of  his  (Indra’s)  desire  to  slay 
(Vyamsa)’;  his  making  love  to  the  sister  being,  in  that  case,  a ruse.  Kdmya  at  the  end 
of  a compound  in  the  BD.  otherwise  governs  the  preceding  word  in  an  objective  sense 
(=‘  desire  for’).  The  original  reading  here  was,  therefore,  perhaps  yuddhakdmyayd. 

78.  The  following  (38)  is  addressed  to  Indra-Agni,  (then)  one 
to  Agni  (39),  one  to  Indra-Agni  (40)  ; the  following  two  (41,  42) 
are  addressed  to  Varuna ; but  in  the  latter  (42)  Varuna  hymn  the 
last  triplet  ‘ Hither  you  two  ’ (a  vdm : viii.  42.  4-6)  is  addressed 
to  the  Asvins. 

'ti^Td  (wO  Am1,  b,  fkr.— Am1,  b, 

fkr. — cJT^%  ndbfkdrV,  hdr3. 

79.  The  two  hymns,  ‘ These’  (ime  : viii.  43),  ‘ With  fuel’  (sam- : 
viii.  44),  are  addressed  to  Agni ; the  two  which  then  follow  after 
these  (45,  46)  are  addressed  to  Indra. 

Now  what  Kanita  PrthuSravas  gave  to  Vasa  Asvyaa 


231]  — vi.  84  TRANSLATION  AND  NOTES  [-RV.  viii.  56 

^ hdnfibfkr,  ^ g rVr6. — ' ^ rTcT:  xft  B,  ^f?7  TtrO: 

Am1. — ss,  hdndr,  ^73737*7  bf,  k. 

* 79f  J and  8on^  are  quoted  by  Sadgurusisya  on  RV.  viii.  46  and  by  Sayana  on  RV. 
viii.  46.  21. 

80.  as  a gift  is  here  praised  in  the  (stanzas)  beginning  ‘ Hither 
he’  (a  sa : viii.  46.  21-24).  The  two  pragatha  couplets  ‘ Hither  to 
our’  (a  ndh : 25-28)  are  addressed  to  Vayu  as  well  as  the  last 
(stanza)  but  one  of  the  hymn  (32). 

* hndr,  S 1[5W  ss,  b,  f,  R ^*I^»7T0 

k. — Am1  ss,  °f^*17  B. — The  end  of  the  varga  is  here  marked  by  in  m1bfk, 
not  in  hd. 


17.  Deities  of  RV.  viii.  47-56. 


B 81,  82.  In  the  couplet  ‘Well  led  indeed’  ( sunltho  glia  : viii. 
46.  4,  5),  Mitra-Aryaman  (and)  the  Maruts  are  praised. 

Pleased  by  (the  hymn)  containing  forty-two  stanzas  (viii.  45) 
the  Fort-destroyer  (Indra),  after  cutting  through  the  mountain 
with  his  bolt,  gave  to  Trisoka  the  cows  which  had  been  carried  off 
by  the  Asuras.  The  seer  has  stated  this  himself  in  the  (stanza), 
‘Who  clave’  ( yah  Jcrntat:  viii.  45.  30). 


Tpfftfr  W r,  Tprteft  ^ m1bfk.— I^wrftwr?!  br,  f$^7f<^7WT  fk, 
m1. — 82.  fjrft  mb,  farft  b,  fafy  f^T  “ f,  Drfy  f?T  " " k.  — <7%W 

mb,  cj%T!T  bfk.  — tfTTT  r,  t^rTT  bfk,  ^ n l +4  mb — raWR.  r,  b, 

WT?7W.fk,  •=«  fqt^j  gWR.m1. — 81,  82  are  not  found  in  A,  but  in  B and  m1  only. 


83.  In  (the  hymn)  ‘Great’  (mahi : viii.  47),  of  which  the 
Adityas  are  the  deities,  Aditi  is  praised  with  the  ninth  (stanza). 
The  last  five  (stanzas:  14-18)  should  be  (considered  as  addressed) 
to  Dawn  as  well  (api) a.  ‘ Of  the  sweet  ’ ( svadoh  : viii.  48)  is 
traditionally  held  to  be  addressed  to  Soma. 

bdm1,  fbr,  ( k.  — *3  I^U\l7T  7?pTW.  hm1^ 

fk>  *?u<0 b* 

a The  Sarvanukramani  has  borrowed  the  words  antyah  pancosase’pi. 


84.  Now  the  following  eight  hymns  (viii.  49-56),  by  seers  of 
ardent  brilliance,  are  addressed  to  Indra a;  but  the  twenty- 


BRHADDEVATA  vi.  85— 


RV.  viii.  56-] 


[232 


sixth  pragatha  couplet  here  (viii.  54.  3,  4)  is  addressed  to  many 
deities. 

g Am1,  B. — hm'r,  b-  H5*!’ 

WsWT  f,  f7T7*T7tWT  k. — hdm1,  lis^TWfTT  b,  T^Wf*I  kr,  f. — 

hdm1bfk,  r. 

a In  the  reading  aindrany  abhi,  the  latter  word  is  of  course  the  pratlka  of  the  first 
Valakhilya  hymn  (viii.  49).  Cp.  below,  86,  note  a. 


85.  The  last  stanza,  ‘ Agni  has  appeared  ’ ( acety  agnih  : viii. 
56.  5),  is  to  Agni ; the  last  verse  {pada) a sang  of  Surya  (viii.  56.  5d). 
Whatever  wealth  Praskanva  gave  to  Prsadhra, 

^nrnsrr^r0  hm'r,  b,  °w*n^i0  fk. — ^ r6r7,  wzwiv  ^ b, 

f,  k,  ^TTWI^T  hm'r. — In  rxr3(?)r4r6  85°*  reads: 

<J. — hm'r,  b,  f,  k, 

r5  (on  the  corruption  of  ^ to  ^ and  ^ cp.  i.  92  ; iii.  6). — f r, 
k,  -4^^  b>  ml-  hd. — The  end  of  the  varga  is  here  marked  by  in 

m'bfk,  not  in  hd. 

a Or,  with  A,  ‘ with  the  last  verse  ( pad)  he  (the  seer)  sang  of  Surya  ’ ; pad,  how- 
ever, is  not  elsewhere  used  in  the  BD.  with  this  sense,  while  pada  is  often  so  used. 


18.  Deities  of  RV.  viii.  60-67. 

86.  all  that  is  here  praised  with  the  two  hymns  ‘ Great  indeed’ 
(bhurit : viii.  55,  56). 

A Now  after  (a  hymn)  addressed  to  Agni  (viii.  60) a there  follow 
here  six  addressed  to  Indra  (beginning)  ‘ Both  ’ ( ubhayam : viii. 
61-66). 

Bhaguri  says  that  the  stanza  ‘ The  giver  to  me  ’ ( data  me  : 
viii.  65.  10)  (contains)  incidental  mention  ( nipdta ) of  the  Gods; 

TTrOf^fTT  m1  b r,  fk,  $ hd.— ^TT^Am1, 

B. — 86“ 6 is  not  found  in  bfkrV.  — f^nWTf  hm'r,  f^TTrlT^Tf  fkr2,  fspiT- 
7^  r6r7,  b. 

a It  is  to  be  noted  that  the  BD.  makes  no  mention  of  the  last  Valakhilya  hymns 
(viii.  57-59).  This  is  in  agreement  with  the  Kashmir  Khila  collection,  which  (Adhyaya 
iii.  1-14)  only  contains  the  first  eight  (viii.  49-56),  introduced  with  the  words  : balakhilyah 
pare’stau  (ii.  19) : ‘ in  the  following  (adhyaya)  the  eight  Valakhilya  hymns  (are  given).’  — 


233]  — vi.  90  TRANSLATION  AND  NOTES  [-RV.  viii.  67 


The  eleventh  Valakhilya  hymn  (viii.  59)  has  already  been  referred  to  above  (iii.  119) 
as  one  (the  sixth)  of  the  eleven  Suparna  hymns. — Only  two  of  the  MSS.  of  the 
SarvanukramanI  used  by  me  notice  the  Valakhilya  hymns,  and  viii.  58  is  omitted  even 
in  these  two  MSS. 


87.  Yaska,  however,  considers  this  triplet  (viii.  65.  10-12) 
to  be  addressed  to  the  All-gods.  But  the  hymn  which  here 
follows,  ‘Now  these’  ( tydn  nu : viii.  67),  has  the  Adityas  as  its 
divinities. 

^ hdmV,  grj  r6,  ^rr^r 

^ b,  fk  (fN-  k).  — r,  (UTfaBH  hdm1, 

b,  arrf^rai  g k,  airN  tr  t. 

B 88.  Fishermen,  having  by  chance  seen  fish  in  the  water  of  the 
Sarasvatl,  cast  a net,  caught  them,  and  threw  them  upona  the  dry 
land  out  of  the  water. 

jfiansiV  r,  jfprr  bf  k. — BTT<*  m'r,  <5TT%  k,  b. — 

m1,  WT  ^TfWi:  f,  T^TT  TrfSRft  k,  Tra[T^fWt  b . — 88-90“^  are  not  found  in  A, 
but  in  B and  m1  only. 

a Udaksipan  : cp.  samudaksipan  in  iv.  24. 


B 89.  And  they,  frightened  by  the  fall  of  their  bodies,  praised 
the  sons  of  Aditi.  And  they  (the  Adityas)  then  released  them, 
and  graciously  conversed  with  them  (the  fishermen), 

br,  irCrcTfri^  Wl  k,  U|TmTcri%  f. 

B 90.  (saying)  ‘ O fishermen,  be  not  afraid  of  hunger,’  and  ‘ Ye 
shall  obtain  heaven.’ 

In  that  hymn  ( tatra : viii.  67),  Aditi,  the  mother  of  these 
(Adityas),  is  praised  with  the  triplet  ‘And’  (uta  : viii.  67. 
10-12). 

’fcffaTT:  fkr,  ftaTT  b,  m1.  — TTT  br,  W[  *fT  f , 

JVT  k,  m1. — Jgc^  bfkr,  m1.  — ^3T  r,  ^ m1,  fk,  b. — 

<T^T  hdm1,  br,  I fk.  — The  end  of  the  varga  is  here  marked  by  in 

bfk,  not  in  hd. 

H h 


II. 


RV.  viii.  68-] 


BRHADDEVATA  vi.  91— 


[234 


19.  Deities  of  RV.  viii.  68-75. 

91.  Because  she  is  their  mother  she  may  be  praised  in  every 
praise  of  them  owing  to  (this)  connexion.  * Hither  thee  as  a car  ’ 
(a  tvd  ratham  : viii.  68-70)  are  three  hymns  addressed  to  Indra  ; 
(the  stanza)  ‘Near  to  me  six’  (upa  ma  sat : viii.  68.  14) a praises 
the  seasons  b. 

hdr3,  m\  'SrfTrahWTf  rV,  VfTT  SWTf  r4.  ’Srfih- 

f,  k,  omitted]  t>,  r. — r, 

hd,  m1,  rW,  b,  fk. — hm’r, 

€tWT^R:  b,  fk. 

a Upa  mail i sat  owing  to  the  metre  for  upa  ma  sal  iti.  b The  Sarvanukramani 
says  nothing  of  the  Rtus  in  RV.  viii.  68.  14,  but  includes  that  stanza  in  the  danastuti 
(14-19).  Sadgurusisya  explains  the  discrepancy  as  due  to  the  Devatanukraman!  (quoted 
by  him,  p.  141),  which  includes  14  in  the  danastuti.  In  this  connexion  he  quotes  91*^ 
and  92afc  (on  RV.  viii.  68). 

92,  93.  The  five  following  (stanzas)  in  this  hymn  ( atra ) are 
(in)  praise  of  the  gifts  of  Bksa  and  A6vamedha  (viii.  68.  15-19). 
The  first  hemistich  (na6)  of  the  couplet  ‘He  has  drunk’  ( apat  : 
viii.  69.  11,  12)  is  (in)  praise  of  Indra,  Agni,  and  the  All-(gods) ; 
the  rest  (1  ied,  12)  has  Yaruna  as  its  divinity.  ‘ Thou  ’ ( tvam  : viii. 
71,  72)  are  two  (hymns)  addressed  to  Agni;  or  the  latter  hymn 
(72)  is  (in)  praise  of  oblations, 

td  (^Tg^vRfr^  s),  mb, 

b,  f. — rtt:  kdndb?,  vrr  fkr. — kmb, 

bfk.  — 93.  kdbfk,  TOI^TT:  rsm’r2r6,  fftT 

r. — Am1,  b,  f,  k,  r. 

94.  and  of  milk,  kine,  and  plants  ; for  it  evidently  ( drSyate ) has 
this  character.  ‘Up’  (ut : viii.  73)  is  addressed  to  the  Alvins. 
The  two  following  hymns,  ‘ Of  every  house  ’ (vi£o-vi6ah  : viii.  74,  75), 
are  addressed  to  Agni. 

^ km1  r,  O’fcjfai  W[  bfkrV. — 94fc=iii.  76*;  iv.  186;  v.  87*; 

viii.  62^. 

95.  With  the  two  stanzas  ‘I’  ( aham : viii.  74.  13,  14)  the  seer 
praises  himself. 


235]  — vi.  98  TRANSLATION  AND  NOTES  [-RV.viii.90 


B Having  praised  himself,  he  praises  the  gift  of  Srutarvan  a 

95e<i  and  g6ab  are  not  found  in  A,  but  in  B and  m1  only. — The  end  of  the  varga 
is  here  marked  by  in  bfk. 

a 95Cci  waS  probably  known  to  the  author  of  the  Sarvanukramaiji : ep.  antyds 
tisrah  . . sruturvano  danastutih. 


20.  Deities  of  RV.  viii.  76-90. 

B 96.  and  the  great  river  Parusnl  in  connexion  with  what  he  has 
received  ( adana)& . 

With  the  following  (stanza  he  praises)  the  Parusnib  (viii.  74.  1 5); 
Indra  with  the  three  hymns,  * Now  this’  ( imam  nu:  viii.  76-78). 

^TWT^TWr0  bfk r,  m1. — URH  Am'b, 

f,  k,  xRmft'  ^ r—  ferfa  r,  t^tTf  hdbfk. 

a This  line  considered  in  connexion  with  the  next  seems  very  redundant  and  is 
probably  a later  addition.  b The  Sarvanukramani  makes  no  mention  of  the 

Parusnl  here. 

97.  ‘ This  active  ’ ( ayam  krtnuh  : viii.  79)  is  addressed  to  Soma. 
The  three  following  this  (beginning)  ‘ Truly  not’  ( nahi  : viii.  80-82) 
are  addressed  to  Indra.  In  the  first  of  these  (80)  the  stanza  ‘ He 
has  exalted  ’ ( avlvrdhat : 1 o)  is  addressed  to  the  All-gods. 

^ 85f^Pt<  hm1b,  f,  ^jfrt  k, 

r. — Tt^^Tfrir  hm’b,  *nf*T  g r. — hdr, 

m1,  b*  f, 

k. 

98.  * Of  the  gods’  ( devanam  : viii.  83)  is  to  the  Gods  ; the  next, 

‘ The  dearest  ’ ( prestham  : viii.  84),  is  addressed  to  Agni.  ‘ Hither 
to  my’  (a  me  : viii.  85-87)  are  three  addressed  to  the  Asvins,  and 
‘ Him  ’ (tam : viii.  88-90)  are  similarly  (iti)  (three)  addressed 
to  Indra. 

hm1rbfk,  g rffi:  rVr6. — The  text  of  g8cd  follows 

the  reading  of  Am1 ; the  reading  of  B,  I PiH  I fa  ^IfiTfa  ^JT  *T  rT  <RT, 

seems  preferable  in  itself.  The  second  in  A must  be  intended  to  mean  ‘ so,’ 

similarly’  (that  is,  ‘ three ’=  rf^TT  in  B). The  end  of  the  varga  is  here  maiked  by  ^0 

in  bfk,  not  in  hd. It  is  to  be  noticed  that  the  varga  has,  even  in  B,  the  abnormally  small 

number  of  three  s'lokas.  This  is  probably  due  to  the  intention  of  beginning  the  story  of 
Apala  with  a new  varga.  j 


RV.  viii.  91—] 


BRHADDEVATA  vi.  99— 


[236 


21.  Story  of  Apala. 

99.  a There  was  once  a girl  Apala,  daughter  of  Atri,  who  suffered 
from  skin-disease.  With  her  Indra  fell  in  love,  having  seen  her  in 
the  lonely  hermitage  of  her  father. 

hdr,  b,  fk. — hrbfk,  rVr®. 

a The  following  passage  (99-106)  is  quoted  in  the  NitimanjarT  on  RV.  viii.  91.  7 and 
Sadgurusisya  on  RV.  viii.  91  (pp.  142  f.)  : see  BD.  vol.  i,  p.  135.  Cp.  Sayana  in  his  in- 
troduction to  RV.  viii.  91,  where  he  gives  a prose  version  of  the  story,  besides  quotations 
from  the  Satyayana  Brahmana  in  his  comment  on  RV.  viii.  91.  1,  3,  5,  7.  See  also  M.  M., 
RV."  vol.  iii,  pp- 33-38,  where  extracts  from  the  BD.,  Sadgurusisya  and  the  NitimanjarT  are 
quoted;  Aufrecht,  Indische  Studien,  vol.  iv,  p.  1 ff.  quotes  and  translates  this  BD.  passage. 

100.  Now  by  penance  she  became  aware  of  all  Indra’s  intentions. 
Taking  a water-pot  she  went  to  fetch  water. 

*rr  hdr,  *rr  b,  xrnj  n,  g 

s. — ioocd  comes  after  103°^  in  A;  it  is  omitted  in  fk. 

B 101.  Seeing  Soma  at  the  edge  of  the  water,  she  praised  him 
with  a stanza  in  the  forest.  This  matter  is  related  in  the  (stanza) 
‘ A maiden  to  the  water’  (< Jcanyd  vah  : viii.  91.  1). 

m'fn,  cfipjjrl  bk,  «lhf«4 rf I gpTt  r. — This  s'loka  is  not  found  in  A 
or  s,  but  in  B and  n;  ioied  is  in  m1  also. 


102.  She  pressed  Soma  in  her  mouth  ; 

B and  having  pressed  it  she  invoked  Indra  with  the  (stanza), 
‘ Thou  that  goest  ’ ( asau  ya  esi  : viii.  91.  2) ; 
and  Indra  drank  it  from  her  mouth, 

*t  g*R  g%  hdm1,  stt  g*rnr  g^Rj,  wi  g^TR  g^rg  bfk,  wi  g*nw  trt  n, 
g®TR  Rg%  ?• — m1bfkns,  A. — 102,C  are  not  found  in  A,  but  in  B only. 

Sadgurusisya  has  two  entirely  different  padas  in  place  of  102^. 

103.  after  he  had  eaten  cakes  and  meal  from  her  house.  And 
she  praised  him  with  stanzas,  but  with  a triplet  (viii.  91.  4-6)  she 
addressed  him  (saying), 

* rR?R  hdr,  flgfR  m\  ^7l^g:  Bn. — g%*T  g hndr,  SRTf^T 


237]  — vi.  107  TRANSLATION  AND  NOTES  [-RV.viii.93 

*rr  b,  sWfls;  3%^  wi  f,  ^ |%5T  wr  rV,  <n<\  Q. 

Sadgurusisya  has  these  two  lines  in  the  following  considerably  modified  form  : 

faxaiicti  wfwr  i 

^fw  *TT  fwf?T  II 

The  last  pada  here  is  nearly  the  same  as  1046. — The  end  of  the  vargn  is  here  marked 
by  ^ in  bfk,  not  in  hd. 

22.  Story  of  Apala  (concluded).  Deities  of  RV.  viii.  92,  93. 

104.  ‘ Make  me,  O Sakra,  to  have  abundant  hair,  (and)  to  be 
faultless-limbed,  (and)  fair-skinned.’ 

B Hearing  this  speech  of  hers,  the  Fort-destroyer  was  pleased 
with  it. 

m1ns,  hr,  l f. — ^«T  m’bfkr,  n. — 104*'*  is  not  found 

in  A or  s,  but  in  Bm'n  only. — Sadgurusisya  omits  104“  also,  but  has  1046  in  a slightly 
modified  form  (see  note  on  103). 

105.  Indra  passing  ( praksipya ) her  through  the  carriage 
aperture  (between  the  body)  of  the  car  and  the  yokea,  drew  her 
forth  three  times.  Then  she  became  fair-skinned. 

rfm;  all  MSS.,  r and  n(hm),  TTTTT^.h,  <TR> — 

4H  g rTrfUHcfd;  hmbs,  cTcT  WT  bfkr5r7n. 

a Without  a knowledge  of  the  construction  of  cars  at  the  period  when  this  passage 
was  written,  the  exact  meaning  must  be  uncertain,  but  the  wording  indicates  that  the 
two  genitives  express  the  two  parts  between  which  there  was  an  aperture  ( ratha-chidra ). 

106.  Her  first  skin  which  was  cast  off  became  a porcupine 
(salyaJca),  but  the  next  became  an  alligator  ( godha ),  and  the  last 
a chameleon  ( krkcilasa ). 

io6ab  follows  the  reading  of  Am1;  the  reading  of  Bn  is: 

TT^rr  Ferrer  i (*nt°  bfkn,  35°  r) 

The  reading  of  A is  favoured  by  that  of  Sadgurusisya : 

wr:  35f?rr  *tt  ^TsrrfTr:  wr  1 

107.  Yaska  and  Bhaguri  call  this  hymn  a story a ( itihasa ), 
while  &aunaka  calls  ‘A  maiden’  (Jcanyd  : viii.  91)  a (hymn) 
addressed  to  Indra b,  as  well  as  the  two  which  come  next 
(beginning)  ‘As  one  who  drinks’  ( pdntarn : viii.  92,  93). 


RV.  viii.  93—]  BRH ADDE V ATA  vi.  108 — 


[238 


Am1,  b.—  Am1  (°^hd,  «*fr:  mVrW), 

r,  *rr^*nrnfrbfk,  iJUsMMijMT  rV. — XTRTfJT^Tft  ^ ^ hmV, 
*pR  VFrT^  fTrr:  bfkr. 

a Cp.  Vedische  Studien,  i,  p.  292  f.  b The  Sarvanukramanl  combines  the  two 

statements  in  describing  the  hymn  as  an  itihasa  aindrah. 

B 108.  But  the  last  (stanza)  of  the  latter  (viii.  93. 34)  is  pronounced 
in  the  Aitareya  (Brahman  a) a to  be  addressed  to  the  Rbhus  ; for  on 
the  third  Chandoma  (day) b this  hymn  is  chanted  ( sasyate ) as 
one  addressed  to  the  Bbhus  c. 

m1  b,  vTT&pft  f,  r.  — br,  m1, 

(lfrarr)TT#fn:^i  f. — rCm1?),  b,  f,  k. — 

This  sloka  is  not  found  in  A,  but  in  B and  m1  only. — The  end  of  the  varga  is  here 
marked  by  ^ in  bfk. 

a AB.  v.  21.  12;  cp.  Sarvanukramanl:  antyaindrarbhavl.  b See  chandoma  and 
chandomika  in  the  St.  Petersburg  Dictionary;  in  the  smaller  Dictionary  Bohtlingk  accepts 
the  reading  cliandogiha  here=  Chandogya  Brahmana.  0 Cp.  BD.  v.  175. 

23.  Story  of  Soma’s  flight  from  the  gods. 

109.  The  following  hymn,  ‘ The  cow  ’ ( gauh  : viii.  94),  is 
addressed  to  the  Maruts ; the  following  six,  ‘ Hither  to  thee  ’ 
(a  tva  : viii.  95-100),  are  addressed  to  Indra. 

B In  the  second  hymn  of  these  (96)  they  say  there  is  a story 
( itihasa ) : 

aSoma,  oppressed  by  fear  of  Vrtra,  fled  from  the  gods; 

br,  ^rr  AmRk. — fkr,  b. — iogc>i  is  not  found  in 

Am1,  but  in  B only. — ^ Am's,  B. 

a The  following  passage  (109  -j  15)  j8  quoted  by  Sayana  on  RV.  viii.  96.  13  (cp. 
RV.  i.  130.  8):  cp.  var.  lect.,  M.M.,  RV.2  vol.  iii,  p.  39  b See  Vedische  Studien,  vol. 
iii,  p.  49  f.  The  stoiy  refers  to  RV.  viii.  96.  13-15. 

110.  and  he  betook  himself  to  a river  named  Amsumatla  in 
(the  country  of)  the  Kurus.  Him  approached,  with  Brhaspati 
only  b,  the  slayer  of  Vrtra0, 

^rr^T  hdm1  bfk,  *TRTT  rVrVn,  (°rf\«)  iTP*fa.r,  •TT^T  s. — hm1  rV«, 
°wnfr!^lb,  °WrfWtf.  °arf«re<l  r1r3r4r6,  n. — rVns,  b,  JtT  f, 

Am1. — °%*T  r,  °^i«f hdm1,  0%*TT»«f <4 1 4 b,  °^i«TTW^TT  f, 

rsr7,  s,  n. 


239]  — vi.  1 1 4 TRANSLATION  AND  NOTES  [-RY.  viii.  96 

* Cp.  RV.  viii.  96. 13  : ava  drapso  amiumat'im  atisthat.  b Cp.  viii.  96.  15  : 

brhaspatind  yujendrah  sasahe-,  cp.  AB.  vi.  36.  14  : brhaspatinaiva  yuja.  c This 

sloka  is  quoted  by  the  NitimaBjari  on  RV.  viii.  95.  7. 

111.  being  about  to  fight a in  company  with  the  greatly  rejoicing 
Maruts,  armed  with  various  weapons.  Soma,  seeing  them  ap- 
proaching, stood  in  array  with  his  forces, 

br,  1-4 r9,  l«1  hdn^fks. — g*n|BTbrbfk,^*nnh 

rVr6.—  rTRRR:  hdrb,  fTRT^T:  f,  (TRT*Irri<*?r*T  rVr6.— 

hdrbk,  r1  r4r®. 

“ The  accusative  yotsyamdnam  cannot  be  light,  as  this  would  imply  that  Soma  was 
already  about  to  fight,  and  that  he  was  accompanied  by  the  Maruts,  while  drslva  fan  ayatah 
would  then  become  unintelligible.  The  situation  appears  to  be  this.  Indra,  accompanied 
by  Brhaspati  alone  among  the  gods  whom  Soma  had  left,  approaches  the  latter,  while 
on  a warlike  expedition  in  association  with  his  allies  the  Maruts.  Soma,  on  seeing  Indra’s 
host,  takes  it  for  Vrtra’s  army  and  assumes  the  defensive.  Brhaspati  then  comes  forward 
and  explains  that  it  is  Indra  with  his  Maruts. 

112.  thinking  Vrtra  was  approaching  with  a hostile  host,  intent 
on  slaying  (him).  To  him,  arrayed  and  ready  with  his  bow, 
Brhaspati  spoke  : 

fWRTRT  hdm1  rbfk,  TRTR  TjWRTTJrT  r1  rV. 

113.  ‘This  is  the  Lord  of  the  Maruts,  0 Soma;  come  back  to 
the  gods,  0 Lord.’ 

B Hearing  the  speech  of  the  preceptor  of  the  gods,  which  was 
unavailing  because  he  believed  it  was  Vrtra, 

Tiff  m1  r,  #r^ff  hdfb,  Spfttff  k,  3ff  rWr6,  ^T%ff  s. — u3ed 
is  not  found  in  A,  but  in  Bml  only.  — kr,  b. — The  end  of  the  varga  is 

here  marked  by  in  bfk.  The  varga  has  five  and  a half  slokas,  but  n3e<*  is  probably 
a later  addition  ; for  it  is  both  superfluous  and  omitted  not  only  by  Sayana  but  also  by  m1, 
which  almost  invariably  has  the  additional  readings  of  B. 


24.  Story  of  Soma’s  flight  (continued). 

114.  he  replied  ‘No.’  (So)  the  mighty  Sakra,  taking  him  by 
force,  went  to  the  gods  in  heaven.  The  celestials  (then)  drank  him 
in  due  form. 


RV.  viii.  96-]  BRHADDEVATA  vi.  115 — [240 

^ A,  m1  s,  b,  f. — ^rRT^TS  Aid's,  ^TRT- 

*InT  br,  ^qT^Tci  f. 

115.  And  having  drunk  (him)  they  slew  in  battle  nine  times 
ninety  a demons.  All  this  is  related  in  the  triplet  ‘ Down  ’ ( ava  : 
viii.  96.  1 3-15) b. 

^ bdm1,  ^ rrf^%  dr3 r6,  qpqq  ^ s,  Wq 

B. 

a Cp.  vi.  51  ; vii.  51.  b 109^-115  is  translated  in  Vedische  Studien,  vol.  iii,  p.  50. 

B 116.  (The  seer  praises)  IncLra,  and  the  Maruts,  and  also  Brhaspatia: 

for  these  are  the  deities  of  the  triplet ; &aunaka  says  that  Indra 
alone  (is  the  deity). 

bfkm1. — ^Tfa^bkin1,  f. — n6ab  is  found  in  bfkm1  only. — 

f-cTT  hm1  r3B,  rT^T  r. 

a In  connexion  with  the  following  line,  Ii6at  seems  necessary.  Mitra  makes  no 
reference  to  it,  though  it  must  be  in  his  B MSS.  also.  As  the  names  are  in  the 
accusative  in  the  MSS.,  I have  assumed  the  ellipse  of  stauti,  which  has  frequently  to  be 
supplied  in  the  BD.,  though  hardly  ever  in  so  forced  a way  as  here. 

B 117.  But  in  the  Aitareya  (Brahmana)a  it  (the  triplet)  is  said 
to  be  addressed  to  Indra-Brhaspati. 

With  the  triplet  ‘Here  I’  ( ayam : viii.  100.  1-3)  Nema,  son  of 
Bhrgu,  praised  b Indra  without  seeing  him  c. 

ndbfk,  ^ Jti  | r. 11706  is  found  in  B and  m1  only.- — hrbfk,  7J%- 

Shgy^drV. — hdndbf,  TT^r5r7,  k,  r’r4r6. 

a AB.  vi.  36.  12.  b Tustava  from  n8a.  c Apafyams  tain  is  necessary 

because  it  is  Nema  who  does  not  see  Indra. 

118.  And  Indra  (then)  with  a couplet  (4,  5)  (says),  ‘ Here  I am, 
behold  me,  seera.’ 

B For  Nema,  being  alone  ( eka ) while  praising  (Indra),  had  also 
said,  1 There  is  no  Indra  V 

br,  m1fk,  qijwri  ^ hd.— ' W q *TT*iq  br, 

*Tf*fEt  m1,  qr|  q W[  gq  f,  qfqqqftfa  *TTf*rfa  hd. — ii8c<i  is  found  in  B and 
rn1  only  . — r,  b,  m\  tjjq  rM  fk. — The  end  of  the  varga  is  here 

marked  by  in  bfk. 

a Cp.  IiV.  viii.  100.  4 : ayam  asmi  jaritah  pas'ya  maiha.  b Cp.  ibid.,  3 : nendro 
ustiti  nema  u tva  uha. 


241]  — vi.  123  TRANSLATION  AND  NOTES  [-RV.  viii.  100 

25.  Details  regarding  RV.  viii.  100.  Visnu  helps  Indra. 

B 119.  Indra,  on  hearing  that,  praised  himself  with  two  stanzas 
(4,  5)  as  he  showed  himselfa. 

The  seer  on  seeing  him  was  greatly  rejoiced,  and  in  the  couplet 
‘All  this  of  thee’  ( visvet  ta  te  : viii.  100.  6,  7)b 

^Ijg^fkr,  b. — H9a6  are  found  in  B and  m1  only. — gifT  hdm1, 

^8  ft**]  r,  rf  brW,  ?f  f. — hdr,  wfcft  fk,  gjftrft  b. 

a Though  somewhat  redundant  119°^  is  probably  original,  as  it  appears  to  have  been 
known  to  the  author  of  the  SarvanukramanT ; cp.  the  statement  there  : ay  am  iti  dvr- 
cena  indra  dtmanam  astaut.  b This  and  the  further  details  (119^-124  0 as  to 

RV.  viii.  100  are  passed  over  in  the  SarvanukramanT. 

120.  lauds  both  the  gift  of  Indra  and  his  various  deeds.  But 
(the  stanza)  ‘Swift  as  thought’  ( manojavah : viii.  100.  8)  is  ad- 
dressed to  the  Bird  ( suparna ),  while  * In  the  ocean  ’ ( samudre  : 9) 
is  (in)  praise  of  the  Bolt. 

^R^hndrb,  TJT^  fk— tfrmipf  hm’r,  bfrV,  k. 

121.  In  the  couplet  ‘When  Vac’  (yad  vale:  10,  11)  he  (the 
seer)  praises  the  divine  all-pervading  Vac. 

Having a tormented  these  three  worlds  Vrtra  remained  (un- 
assailable) by  reason  of  his  fury. 

rW,  f,  °frfmT  b,  k,  °f&7TT^  s. — 

^TT  hdm's,  r,  bf,  k. 

a The  following  three  s'lokas  (i2ic<J-i24a&)  are  quoted  by  Sayana  on  RV.viii.  loo.  12: 
cp.  M.  M.,  RV.2  vol.  iii,  p.  41. 

122.  Him  Indra  could  not  slay.  Going  to  Visnu  he  said,  ‘ I 
wish  to  slay  Vrtra  ; stride  forth  to-day  and  stand  at  my  side. 

rT  *TTW^Ftbds,  rT^mpiif^r,  rTWTST^H.  b,  <j  fk. — 

fw*?rrg  Amb,  frr^Tg  b. 

123.  May  Dyaus  make  room  ( antara ) for  my  outstretched 
bolt.’  Saying  ‘ Yes,’  Visnu  did  so,  and  Dyaus  gave  him  an  opening 
( yivara ). 

m1,  hdrVr6,  g bfrs,  3'«qd4g  g k. — 123^  is  omitted 

in  fk. — The  end  of  the  varga  is  here  marked  by  in  bfk,  not  in  hd. 

II.  I i 


RY.  viii.  100-]  BRHADDEVATA  vi.  124 


[242 


26.  Details  regarding  tlie  deities  of  B.V.  viii.  101. 

124.  All  this  is  proclaimed  in  the  stanza  ‘ Friend  Yisnu  ’ ( saJche 
visno  : viii.  100.  12).  But  the  first  four  stanzas  of  the  hymn 
(beginning)  ‘Specially’  (rdhak  : viii.  10 1.  1-4)  are  addressed  to 
Mitra -Yaruna ; 

■jfrw  Bs,  a. — a,  fauyRfr  b,  w 

f,  b,  ufY  r,  f^fr  ^ct  3. 

125.  and  the  three  versesa  of  ‘ Forth  ’ (pra  : 5a6c)  are  to  Mitrab, 
Aryaman,  and  Yaruna0,  the  fourth  (5^)  is  to  all  the  Adityas : such 
is  (here)  the  praise. 

YT  XTT^T^r,  YT^5J  A,  H°)  m1,  YT^f  bfk rhd,  (y)  YY° 

r1  r2 r3r4,  (°^Y)*t°  m1,  (°Y  )^3°  bfk. — YYYjpfc  bdbk,  YYY^:  f,  Y r, 

m1. 

s The  MS.  evidence  favours  the  singular  ( padat  ca),  but  this  with  the  following  tray  ah 
is  very  forced : ' pra  is  a verse  to  Mitra,  (and  one)  to  Aryaman,  (and  one)  to  Varuna, 
(altogether)  three.’  b The  dative  mitraya  is  probably  used  beside  the  genitives 

aryamnah  and  varunasya  because  the  stanza  begins  with  pra  mitraya.  0 According 

to  the  Sarvanukramani,  Mitra  and  Varuna  only.  The  name  of  Aryaman  occurs  in  5**. 

126.  But  the  following  stanza  (6)  has  the  Adityas  as  its  deities. 
‘ Hither  to  me  ’ (a  me  : 7,  8)  is  a couplet  addressed  to  the  ASvins  ; 
there  are  (then)  two  addressed  to  Vayu  (9,  10),  two  to  Surya 
( 1 1 , 12),  one  to  Usas  (13),  or  (the  seer  here  praises)  the  light a of 
the  sun  and  moon. 

VTT  hndr,  YYTflpY0  b,  f. — yYy  m\  (wrong  sandhi 

for  YtY)  hr3B,  YTYT  (dual  of  yYtY)  S,  yVtTY  (yYy)  r.  — YYYTT  bfS,  YYYTT 
k,  r2r5  r7,  YYYT  hdr3,  yYy  (#Y*ft)  r.  — YHT  YT  r3bfr2r6r7,  YYT  YT 

hd,  WT  YK  k,  YYT  YTY,  m1  (^YYTYffY#r  S).— Y^fYYt:  hm'r3B,  (yMY) 
<YfYY  YU  r. 

<t 

a Another  instance  of  the  elliptical  use  of  the  accusative  ( prabham ) governed  by 
stauti  to  be  supplied:  cp.  note  on  Ii6°6. 

127.  ‘Generations  truly’  ( prajd  ha:  14)  is  addressed  to 

Pavamana,  while  with  the  two  stanzas  ‘ The  mother  ’ ( mata  : 15,  16) 
the  Cow  is  praised.  ‘ Thou,  0 Agni,  great  ’ ( tvam  ague  brhat : 


243]  — vi.  1 31  TRANSLATION  AND  NOTES  [-RV.  ix.  67 

viii.  102,  103)  are  two  hymns  addressed  to  Agni.  But  in  a stanza 
of  the  latter  (pare)  is  praised  Agni, 

128.  the  Middle,  together  with  the  Maruts  and  Rudras,  (viz.  in) 
‘ Come,  O Agni’  (ague  yahi : viii.  103.  14). 

B Or  in  the  first  hemistich,  ‘ Generations  truly’  ( prajd  ha  : viii. 
1 01.  14),  Agni  is  here  named, 

^ r,  -4 1^1  hdn^fk,  b. — i28Cli  and  129  are  not  found  in  A or  m1,  but 

in  B only. 

B 129.  in  the  third  verse  ( pada ),  the  Sun  ( aditya ),  and  in  the 
fourth  the  Middle  (Agni)  is  praised a:  for  so  it  has  been  explained 
in  the  esoteric  (rahasya)  Aitareya  Brahmanab  also. 

I ri  r,  °tu«s$ndl  bfk. — The  end  of  the  varga  is  here  marked  by  in  bfk. 

a The  SarvanukramanT  makes  no  reference  to  this  alternative  of  B.  b That  is, 
in  the  Aitareya  Aranyaka,  ii.  1. 


Mandala  ix. 

27.  Deities  of  B,V.  ix.  1-86. 

130.  Now  Soma  Pavamana  is  praised  here  in  the  ninth 
Mandala  a.  (In  the  hymn)  ‘ Kindled  ’ ( samiddhah  : ix.  5)  the  AprI 
deities  (dpryah)  are  praised  like  Pavamana  b. 

B,  Am1  (hdr3;  PrVm1). — 

hrn'r,  f,  bkr2.— MSS.,  r. 

a Cp.  SarvanukramanT : navamam  mantfalam  pavamanam  saumyam.  b That  is, 

as  if  they  were  forms,  not  of  Agni,  but  of  Soma  Pavamana. 


131.  And  in  the  three  stanzas  ‘ O Agni,  life  ’ (agna  ayumsi  : ix. 
66.  19-21),  Agni  is  incidental  ( nipatabhaj ),  while  in  the  triplet 
‘Our  protector’  (avitd  nah  : ix.  67.  10-12)  he  (Pavamana)*  is 
praised  together  with  Pusan. 

a Pusan  is  directly  mentioned  in  io,  indirectly  as  kapardin  in  ri,  and  aghrni  in  12 ; 
ayam  somah  pavate  occurs  in  11,  ayam  . . pavate  in  12;  cp.  SarvanukramanT:  avitd  nas 
tisrah  pausnyo  va,  that  is,  the  three  6tanzas  10-12  are  addressed  to  Pusan  or  Pavamana. 


BRHADDE  V AT  A vi.  132— 


[244 


RV.  ix.  67-] 

132.  Then  two  later  stanzas  in  this  hymn  (a tra),  ‘ which  of 
thee’  ( yat  te:  ix.  67.  23,  24),  are  addressed  to  Agni ; ‘By  both  of 
these’  ( ubhdbhydm  : 25)  is  addressed  to  Savitr;  the  next  stanza 
(26)  is  addressed  to  Agni  and  Savitr  a. 

r,  « I fq  ■*(  hm1, 55Tf%'3n'f^T0  d (but  the  a of  °5m°  is  obliterated 

with  yellow  pigment),  bfk.  The  Sarvanukramanl  has  ^JTf^PZTf*TOTf%^ 

(also  in  Sayana’s  quotation),  but  °-x(  (m°  is  probably  a misprint,  as  my  index  has 
agnisavitri. 

a According  to  the  Sarvanukramanl  the  deity  of  25  is  Agni  or  Savitr,  of  26,  Agni 
or  Agni  and  Savitr. 

133.  ‘May  they  purify  me’  ( punantu  md:  ix.  67.  27)  is  ad- 
dressed to  the  All-gods,  while  the  stanza  ‘Near  to  the  friend’ 
(upa  priyam : 2 9)  is  addressed  to  Agni,  and  the  two  next, 
‘Who’  (yah : 31,  32),  are  (in)  praise  of  the  student  of  recitation  a 
(svadhyayadhyetr) . 

^ hr3,  TtT?;  tT  d,  WfHJ  r,  ^RtrTTT  ^ B. 

a Cp.  Sarvanukramanl:  te  pavamany-adhyetr-stuti  (RV.  ix.  67.  31,  32  begin  with  the 
words  : yah  pavamanir  adhyeti).  With  regard  to  the  reading  of  the  B MSS.  in  133®  cp. 
Meyer,  Rgvidhana,  p.  xxiii  (middle). 


134.  In  the  hymn  ‘At  the  rim’  ( srakve : ix.  73),  when  inter- 
preted ( nirukte)& , the  demon-slaying  Agnib  (is  spoken  of),  and 
‘ The  filter  ’ (pavitram : ix.  83)  is  called  a praise  of  the  Kettle 
(gharma)  as  (representing)  the  Sun  (surya)  and  the  Soul 
(atman) c. 

hdm1r,  b,  fk—  r,  hdm1,  ^ wt  bf,  ^ 

k. — Am1  (°STifrfa  r1  r4 r6),  B.— hm’r,  bk. — The 

end  of  the  varga  is  here  marked  by  in  m1bfk,  not  in  d. 

a I was  for  a long  time  inclined  to  adopt  the  emendation  niruhtah,  meaning  ‘ in  the 
hymn  srakve  the  demon-slaying  Agni  is  explained  (as  the  deity) ; * but  I have  retained 
nirukte  as  the  reading  of  the  best  MSS.  and  as  giving  an  adequate  sense.  b There 
is  no  mention  of  Agni  raksohan  here  in  the  Sarvanukramanl ; but  Siiyana  on  RV.  ix. 
73.  5 explains  apa  dhamanti  . . tvacarn  asihnim  by  raksasam  . . apaghnanti.  0 There  is 

no  reference  to  this  statement  in  the  Sarvanukramanl.  Cp.  Nirukta  xiv.  1 1,  where 
gharma  is  one  of  the  concrete  ( bh&ta ) names  of  the  Great  Soul  (atman). 


245] 


— vl  137  TRANSLATION  AND  NOTES  [-RV.  ix.ua 


28.  Deities  of  RV.  ix.  87,  96,  112. 

B 135.  The  verse  ‘Deft,  wise’  ( rbhur  dhlrah:  ix.  87.  36)  should 
be  held  to  be  addressed  to  Rbhua.  Now  three  gods  are  hereb 
mentioned  incidentally  (nipata)  in  three  verses  ( pada ) 0 : 

r,  fk,  m1,  b. — fr,  k, 

m1,  b. — r,  m1,  bfk—  fMn:  : 

r,  fk,  bm1.— S^tf^T:  bfkr,  <^f<rfi:  m1. — 

135  is  found  in  B and  m1  only. 

a There  is  no  reference  to  this  pads  in  the  SarvanukramanT.  b This  line  must  be 
an  introduction  to  what  follows  iu  regard  to  RV.  ix.  96.  6,  stating  in  a more  general  way 
what  is  said  in  I36°6.  It  is  not  clear  to  me  of  what  135°,  according  to  the  reading  of 
bfkm1  (which  is  one  syllable  short),  is  a corruption.  0 That  is,  RV.  ix.  96.  6a6c. 

136.  three  (deities)  are  mentioned a with  these  three  (verses), 
each  containing  a couplet b,  (beginning)  ‘ The  Brahman  of  the 
gods’  ( brahma  devdndm  : ix.  96.  6abc) ; or  rather  it  is  Soma  who 
is  (here)  praised  as  (representing)  the  Sun  and  the  Soul0. 

f^fr^TH  m'r,  fwftfTT  hd,  b,  frr^TW  fk. — kr, 

m\  h,  d,  b,  f.— |%:  hdm1,  r, 

|%  T b,  fk.— hd,  rVr6, 

ira  TT  Am1,  STSTfa  B. — i36c  = i34c. 

B Tisroktah  irregularly  contracted  for  tisra  uktah  ; cp.  i.  50 ; iii.  94,  &c.  b I under- 

stand this  to  mean  that  each  pada  here  consists,  as  it  were,  of  a couplet : brahma  devd- 
ndm, padavih  kavindm ; rsir  viprdndm,  mahiso  mrgdnam ; syeno  grdhrandm,  svadhitir 
vanandm.  c RV.  ix.  96.  5,  6 are  commented  upon  in  the  Nirukta  Parisista,  ii.  13,  14, 
where  Soma  is  explained  as  the  Sun  (surya)  and  the  Soul  ( atman ).  The  SarvanukramanT 
makes  no  reference  to  RV.  ix.  96.  6. 

/ 

137.  Now  while  a drought  was  prevailing,  the  Lord  of  SacI 
asked  (the)  seers a,  ‘ In  this  great  time  of  distress,  by  what 
activity  do  you  live  b ? ’ 

wfcm  hdr,  T#?rr  f,  k,  wfim  b. — b,  wfasrr  fk,  sftero  hdr. 

a That  is  probably,  the  seers  of  the  ninth  Mandala:  cp.  141.  b This  is  meant  as 
an  introduction  to  RV.  ix.  1 12 ; but  it  misrepresents  the  situation,  as  there  is  no  reference 
to  a drought  in  the  hymn.  Cp.  Nirukta  vi.  5 : indra  r§in  papracha,  durbhikse  kena 
j'lvatiti ; tesam  ekah  pratyuvaca. 


RV.  ix.  112] 


BRHADDEVATA  vi.  138 — [246 

B 138.  ‘A  cart,  a field,  kine,  tillage,  water  that  does  not  flow 
away  ( asyandana )a,  a forest,  the  sea,  a mountain,  a king — by 
these  means  ( evam ) we  live  V 

br,  m1,  ^ fkr2  (WT^lNir.).— bm1(Nir.),  fr, 

kr2. — WtbfmRCNir.),  ^T^kr2.— all  MSS.,  Nir. — TT#rft 

brNir.,  m’fk. — In  place  of  the  Nirukta  has  ^ 

. — This  sloka  is  not  found  in  A. 

a I take  asyandanam  to  be  a noun,  as,  according  to  the  reading  of  the  Nirukta,  nine 
means  of  livelihood  are  here  enumerated.  b This  is,  of  course,  the  answer  of  the 

seers;  cp.  137,  note  b.  The  context  indicates  that  this  s'loka,  though  found  in  Bm1 
only,  is  appropriate  here,  while  its  obviously  un-Vedic  character  shows  it  to  be  out  of  place 
in  the  Nirukta.  Hence  there  can  be  little  doubt  that  it  is  an  interpolation  from  the  BD. ; 
this  is  more  likely  than  that  it  should  have  been  introduced  into  both  works  from  some 
other  common  source.  Durga  does  not  comment  on  the  s'loka.  Cp.  Indische  Studien,  ii. 
158.  Somewhat  similar  enumerations  are  found  in  Manu  x.  116  (dasa  jlvanahetavah) ; 
and  YajBavalkya  iii.  42  ( dpattau  jlvanani) : cp.  the  Mitaksara  on  this  passage. 

139.  In  praising  (Indra)  the  seer  6iSu,  son  of  Angiras,  declared 
(this)  to  him  with  the  hymn  ‘Variously’  (ndnanam:  ix.  112)  in 
the  presence  of  the  (other)  seers. 

Am1,  ^ fk,  frftrt  b,  hm’r. — f , 

IH.  b,  hm1r. — Am1,  B. — The  end  of  the  varga  is  here  marked 

by  in  bfk,  not  in  d. 

29.  Indra  and  the  seers.  Valne  of  penance. 

140.  Now  to  all  of  them  Indra  said : ‘ Do  ye  perform  very  severe 
penance ; for  without  penance  this  distress  cannot  be  removed.’ 

wrf  nf-rej  Am1,  csmftcsnf-ra;  bfk,  (*■%:)  irrsnftaifra;  r. — cTuvi  hm’r, 
b,  7TW  f.  — «T  Ipl  fTUH:  TOf^  b,  JJU?*  rTU:  TOfa^  fk,  V fpt 
<TWT  TO  f%MT  hd,  5T  fj?)  Ml  TO  3TCT  m1,  *T  fjcHTWr  TO  fTO  r’rVr6, 

r. — bfk,  hm’r. 

141.  Now  all  of  them,  desirous  of  obtaining  heaven,  performed 
penance.  Then  in  consequence  of  fierce  austerity  they  pronounced 
stanzas  relating  to  (Soma)  Pavamana  (pdvamani). 

lnn’r,  b,  f-  k- 


247]  — vi.  146  TRANSLATION  AND  NOTES  [RV.  ix.  112 

142.  One  who  is  not  envious,  is  studious,  obedient,  and 
practises  penance,  purifies  ten  ascendants  and  descendants  as 
well  as  himself. 

^4 1 M h d r,  — ^H.h  ndr,  qi|  Rbf k. — xif  hm1  r, 

m:  bf,  rTT  k. 

143.  And  whatever  sin  he  has  committed  with  mind,  speech, 
body,  and  food — purified  from  all  that,  he  enjoys  the  fruit  of  Vedic 
study  a. 

*jwt°  km1!-,  ^rsrr°  bfk. — r,  f,  b, 

“WTT^ffr  ^R:  bdr3,  °Tn^^r  r1  r4 r6. — A, 

b,  ^f^^KTTf^rrci  m1. 

a Or,  according  to  the  reading  of  B,  * will  attain  to  the  same  world  as  seers.’  The 
reading  of  A is  somewhat  favoured  by  that  of  the  Rgvidhana  (iii.  2.  5),  which  with 
reference  to  the  Pavamanl  verses  says : svadhyayapunyam  atulam  putah  prapnoti  caksayam. 

A 144.  The  Pavamani  Gayatrisa  are  the  supreme  Brahma,  the 
bright,  eternal  light b.  He  who  here  at  his  latter  end  (ante), 
restraining  his  breath0,  intent  on  them, 

% m1  r,  •§!  hd. — This  sloka  is  not  found  in  B,  but  in  A and  m1  only. 

a Cp.  Rgvidhana  iii.  I.  I : svadisthayeti  yayatrih  pavamanir  japed  dvijah;  cp.  Nirukta 
v.  2,  3.  b Cp.  RV.  ix.  113.  6,  j : yatra  brahma.  . . .,  yatra  jyotir  ajasram.  0 Cp. 
Rgvidhana  iii.  3.  5 : pranan  ayamya  ca  dhyayed  ante  devan  pitfn  rsln ; cp.  also  iii.  4.  2,  3. 

145.  and  he  who  should  meditate  on  Pavamana,  the  Fathers, 
the  Gods,  and  Sarasvatl3- — to  his  fathers  milk,  melted  butter, 
honey,  and  water  will  flow  (upavarteta). 

hm1r,  fk,  srrwg  b. — hbfkr,  r5r7. 

a Cp.  Rgvidhana  iii.  3.  6 : sarasvatim  carcaylta  payo  ’mbumadhusarpisa ; and  iii.  2.  3 : 
ah  say  yarn  ca  bhaved  dattam  pitrbhyah  paramam  madhu. 

B 146.  This  Mandala,  addressed  to  Soma,  containing  one  hundred 
and  fourteen  hymns,  is  called  ‘Pavamana,’  and  seven  lessons 
(anuvaka)  are  (contained  in  it)a. 

fWi  W' T bfkr. — TTRJTR^r,  bfkr2. — fkr,  °c fiTS  b. — 

The  end  of  the  varga  is  here  marked  by  in  bfk. 


RY.  x.  i—] 


BRHADDEVATA  vi.  147 — [248 

a This  sloka  is  not  found  in  A or  m1,  but  in  B only.  Nevertheless  it  is  probably 
original,  as  the  wording  of  the  introduction  to  the  ninth  Mandala  in  the  SarvanukramanI 
appears  to  be  based  on  it : navamain  mandalain  pavamanam  saumyam.  As  the  varga  comes 
at  the  close  of  a Mandala  the  abnormal  number  of  seven  slokas  is  hardly  sufficient  to 
throw  doubt  on  the  genuineness  of  some  of  the  latter.  (Cp.  above,  v.  102,  note  a.)  If 
any  of  them  is  a later  addition,  144  is  the  most  likely  to  be  such. 


Mandala  z. 

30.  Deities  of  RV.  z.  1-8.  Tri£iras  and  Indra. 

147.  Trita  saw  seven  hymns  addressed  to  Agni  (beginning), 
‘Before’  ( agre : x.  1-7),  but  TriSiras,  son  of  Tvastr,  the  next 
hymn  (beginning)  ‘ Forth  with  his  banner’  (pra  Jcetund  : x.  8). 

hm1  r,  f,  k,  § b. 

148.  Now  six  (stanzas)  of  this  (hymn)  are  addressed  to  Agni 
(x.  8.  1 -6),  while  with  the  triplet  which  follows,  ‘ Of  him  ’ ( asya : 
7-9),  he  praised  Indra  at  the  end  of  a dream : such  is  our  sacred 
tradition. 

hdr,  br5. — This  sloka  is  omitted  in  fkr2. 

149.  Tri^iras,  who  could  assume  all  forms  (visvarupadhrk), 
being  the  son  of  a sister  of  the  Asuras,  became  the  domestic  priest 
of  the  gods  from  a desire  of  (rendering)  a service  (to  the  former) a. 

hm’rb,  * ? fkrV. — Am1,  B. — hdm1  fk, 

b,  r. 

a Or,  according  to  B,  ' from  a desire  for  their  (the  gods’)  destruction.’ 

150.  Now  Indra  became  aware  that  the  seer  (TriSiras)  had 
been  sent  by  the  Asuras  among  the  gods.  He  then  with  his 
bolt  quickly  struck  offa  those  three  heads  of  his. 

cpfrfti  Rffrl  bfr,  cfJjftf  Rfffft  k,  7T*p5R.  drV,  ^ r3,  71 

ffTT^hd,  7T  ^ITRtfrT^m1.  — hra'r,  bfk.  — TTRIT^  hdbk,  7RTFJ 

rVr6. — fwftl  hdr3,  fipjfa  mb,  fW%TTf^- 

r2r7,  ^TMT^f^TT  irj:  f,  b. 

a The  expressions  used  in  RY.  x.  8.  9 are  : aviilhinat  and  trini  Jirsa  para  vark. 


249]  — vi.  155  TRANSLATION  AND  NOTES  [-RV.  x.  14 

151.  The  mouth  with  which  he  drank  Soma  became  a franco- 
line partridge  ( kapinjala ) ; that  with  which  he  drank  Sura  (became) 
a sparrow  ( kalavifika ) ; while  that  with  which  he  ate  food  became 
a partridge  ( tittiri ) a. 

Ijp^hdbfk,  ndr. — The  end  of  the  varga  is  here  marked  by  ^0 

in  hmbfk,  not  in  d. 

a For  similar  transformations  cp.  what  became  of  the  skins  of  Apala  (above,  vi.  106) 
and  of  the  members  of  Agni  (below,  vii.  78-80). 

31.  Deities  of  RV.  x.  9-14. 

152.  Him  (Indra)  divine  ( brdhmi ) Speech  (vac)  addressed  : 
‘ Thou  art  a Brahman-slayer,  Lord  of  a hundred  powers  (Satakratu), 
since  thou  hast  slain  ViSvarupa  who  sought  refuge  (prapanna ) with 
averted  face  a.’ 

sTT#  hndrbfk,  (ffaT  rVr6.— ^ hm1rbfk,  dr4!8. 

a That  is,  who  was  defenceless  and  did  not  attack. 

153.  Him  (Indra)  the  seer  Sindhudvipaa  himself  besprinkled, 
to  the  accompaniment  of  the  hymn  (suktena)  ‘O  Waters’  ( dpah : 
x.  9),  for  the  removal  of  that  unpropitious  sin. 

bfkr,  Am1. — 4 MSS.  and  r (cp.  various  readings  of 

above,  iii.  114). 

a Alternative  6eer  ofRV.  x.  9;  see  Arsanukramanl  x.  3 ; SarvanukramanI  on  RV.  x.9. 

154.  Yama  rejects  YamI  who  solicits  him  with  a view  to  sexual 
intercourse  : the  dialogue,  ‘Hither,  indeed’  (0  cit : x.  10),  of  those 
two  children  of  Vivasvat  is  (descriptive  of)  that. 

Am1,  (the  fuller  pratlka)  B. 

155.  The  two  (hymns  beginning)  ‘The  bull’  (vrsa  : x.  11,  12) 
are  addressed  to  Agni.  In  the  hymn  ( atra ) * I yoke  for  you  ’ (yuje 
vam  : x.  1 3)  the  two  oblation  carts  are  praised  together.  In  ‘ Him 
who  has  passed  away’  (pareyivamsam : x.  14)  the  Middle  Yamaa 
is  praised. 

3%  TPFT*  B,  Am1  r1  r3r4  r6). — bfkr, 

TPHf^rrf^hrbV,  »$cT(t Gift)  d,  ^{fal^m1.— i55d,  I56atc,  and 

II.  K k 


RV.  x.  1 4-] 


BRHADDEVATA  vi.  156 — 


[250 


in  156^  are  omitted  in  dr4!6  (doubtless  because  155^  begins  with  and  156^ 

begins  with 

a Cp.  Nirukta  xi.  18,  where  Yaska,  in  commenting  on  the  words  madhyamah  pitarah 
in  EY.  x.  15.  r,  remarks  : madkyamiko  yama  ity  ahus,  tasrndn  madhyamikan  pitfn  many  ante. 

156.  Then  the  Atharvans,  the  Bhrgus,  the  Angirases,  the 
Fathers  are  praised  together  in  the  sixth  (stanza)  there  (x.  14.  6), 
as  groups  of  gods  ( devagana ) connected  with  heaven  ( dyubhakti ). 

ffT*:  hdm1  (this  is  the  order  in  RV.  x.  14.  6),  br,  fqrTfl 

fk. — hdm1bfk,  ^ ^ r. — cT^  hdkr,  bfm1. — The  end  of  the  varga  is 

here  marked  by  ^ in  hm1bf,  not  in  kd. 


32.  Deities  of  RV.  x.  14  (continued),  15,  16.  Three  Agnis. 

B 157.  Yama  is  frequently  seen  praised  with  the  Fathers  and 
the  Angirases  in  the  formulas ; for  in  the  verse  ‘ Vivasvat  ’ (viva- 
svantam : x.  14.  5°)  he  (himself  appears  as)  a Father. 

bfkr,  m1. — son*:  bfkr, 

m1. — 1 57- 1 59° 6 are  found  in  B and  m1  only. 

B 158.  Yama  is  praised  with  the  Fathers  in  conjunction  with  the 
deceased  man  who  is  to  be  hallowed  ( samskarya ).  In  the  three 
(stanzas)  ‘ Go  forth,  go  forth  ’ ( prehi  prehi  : x.  14.  7-9)  prayers 
for  the  deceased  man  are  uttered. 

B 159.  The  god  Yama  is  Lord  of  the  Fathers  ; therefore  he  owns 
the  hymn  ( sukta-bhdj ). 

In  the  triplet  ‘Bun  past’  ( ati  drava:  x.  14.  10-12)  the  two 
dogs a (are  praised).  The  following  (hymn)  * Let  them  arise  ’ 
( ud  Iratam : x.  15)  is  addressed  to  the  Fathers 

Am1,  f.  b,  ^tfTTTR.  kr. 

a Cp.  SarvanukramanI : trcah  svabhyam.  b Cp.  SarvanukramanI : udiratam  . . 

pitryam. 

A 160.  But  with  the  following  hymn  (the  seer)  proclaims  the  rite 
in  the  burning  ground. 

There  were  three  Agnis  belonging  (respectively)  to  the  Fathers, 


251]  — vi.  163  TRANSLATION  AND  NOTES  [-RV.  x.  17 

the  Gods,  and  the  Asuras  : the  two  who  bear  oblations  {liavya)  and 
food  offerings  ( kavya ) and  he  who  is  called  Saharaksasa. 

7J  hm'r3,  r. — I6oa,l  is  found  in  Am1  only,  not  in  bfkr2r5  (nor 

presumably  r7). — ^ r,  ^ hd,  TrH0  fk.  ofTH0  b. — ^ *TPR  B, 

Wfw  a,  m1. 

a That  is,  havyavahana  is  the  Agni  of  the  gods ; kavyavahana,  of  the  Fathers ; and 
saharaksas,  of  the  demons. 

161.  Now  with  regard  to  these  ( tatra ) the  (hymn)  ‘Not  him’ 
( mainctm : x.  1 6)  is  (in)  praise  of  the  bearer  of  food  offerings 
(kavya).  Other  (hymns),  however,  are  (in)  praise  of  the  divine 
(Agni),  not  of  this  one  (connected  with  the  Fathers),  nor  of  the 
demoniac  one  ( asura ). 

Am1,  $ B (7J  bfk,  rW). — 

limVf,  hr5,  kr. — ^ Am1,  $ B. — The  end  of  the  varga 

is  here  marked  by  in  hm1bfk,  not  in  d. 

33.  Story  of  Saranyn : RV.  x.  17. 

162.  Tvastra  had  twin  children,  Saranyu  as  well  as  Trisiras. 
He  himself  gave  Saranyu  in  marriage  to  Yivasvat. 

f^rftncr:  hm’bfksfRV.),  («g^)  n,  Tf  f rJr4 r6,  (»^) 

w s (AV.). — ST^rs(RV.),  *1^  hds(AV.),  SRT^bfk. 

a The  following  story,  vi.  162-vii.  6,  is  quoted  in  the  Nltimafijari  on  RY.  i.  116.  6 and 
by  Sayana  on  RV.  vii.  72.  2 as  well  as  AY.  xviii.  1.  53  (cp.  the  quotations  from  the  BD.  and 
the  Nltimafijari  in  M.  M.’s  RY.2  vol.  iv,  p.  5;  cp.  vol.  iii,  p.  11).  Kuhn  prints  the  text  of 
the  passage  in  Kuhn’s  Zeitschrift,  vol.  i,  p.  442.  It  is  also  translated  by  Muir,  Original 
Sanskrit  Texts,  vol.  v,  p.  228.  Cp.  Nirukta  xii.  10,  11  on  the  story  of  Saranyu,  and  Rotb, 
Erlauterungen,  p.  161.  Sayana  also  gives  a prose  version  of  the  story  in  his  introduction 
to  RV.  x.  17.  Cp.  Lanman,  Sanskrit  Reader,  notes,  p.  381. 

163.  Then  Yama  and  Yarn!  were  begotten  on  Saranyu  by 
Yivasvat.  And  these  two  also  were  twins,  but  the  elder  of  the 
two  was  Yama. 

*TFWT  S,  *TTWT  brW,  m1,  hd,  n. — 

^ Ox  v# 

hmxrbfkn  (Nirukta  xii.  10),  % s. — eft  hm’r  bfk,  cl  1 uj+ft 

s—  MSS.  rs,  ^TTcTT  s (AY.). — hmars,  bfk.  The  last  pada  in 

Sayana  (RV.)  reads : HWT  ^ % HW.  . — The  end  of  the  varga  is  here  marked 

by  $$  in  hfk,  not  in  mxbd. — The  last  pada  is  repeated  in  b,  not  in  f. 


RV.  x.  17] 


BRHADDEVATA  vii.  1— 


[252 


1.  Story  of  Saranyu  (continued). 

1.  Now  Saranyu  having  created,  in  the  absence  of  her  husband, 
a female  similar  (to  herself)  and  having  entrusted  to  her  the  pair 
(of  children),  turned  herself  into  a mare  and  departed. 

m'rs,  wr  bfk,  hd,  f^T  ns  (AV.),  fFT  drV. — f?T*pT  MSS.  rs, 

rT^T  s (AY.). — bfkrn,  JJyCT  M^T3i%  s (cp.  Nirukta  xii.  xo : 
hdr1r4r6m1. 

2.  But  Vivasvat,  in  ignorance  (of  this),  begot  Manu  on  that 
(substitute).  He  (Manu)  became  a royal  seer,  like  Vivasvat  in 
brilliance. 

TT^TH^P^ndbfkrns,  cT^f  M^^^hd  — Am1,  THTf*?- 
Bns. 

3.  When,  however,  he  (Vivasvat)  had  become  aware  that 
Saranyu  had  departed  in  the  shape  of  a mare,  he  quickly  went 
after  the  daughter  of  Tvastr,  having  turned  himself  into  a horse 
with  similar  characteristics  (to  hers). 

fTSTT^  ndbr,  hdr3,  fa5TRT*I  f. — V3^fWt‘  hbrs  (AV.), 

fk,  Wall's. — ^T^MSS.rs,  Wts(AV.). — m1bfkr1  r4rflus, 
hdr3,  r. 

4.  And  Saranyu,  recognizing  Vivasvat  in  the  form  of  a steed, 
approached  him  for  sexual  intercourse,  and  he  covered  her  there. 

*ry<i£g  Am1,  Bn,  s,  gyrsrg  s (ay.). — faf^rr  Am1,  fTsrn? 

Bns. — fg^ftfrp^hndrfks,  if  C^TnW^b,  r7.— ^^TRfrYWTR  hndr, 

b,  r2r5r7,  fk. 

5.  Then  in  their  agitation  the  semen  fell  on  the  ground.  And 
the  mare,  through  desire  of  offspring,  smelt  the  semen. 

MSS.  rs,  s (AV.). — ^ fkdrns,  hmR  (AV.),  b. — WT* 

fjTCTW  bfr,  x3Uf^mhdk,  drVs  (AV.). — rT^j  ms,  rT^fi  d,  b, 

rT^ri  f,  hm’s  (AV.).  — The  end  of  the  varga  is  here  marked  by  ^ in  bfk,  not 

in  hdm1. 


253] 


— vii.  9 TRANSLATION  AND  NOTES  [RY.  x.  17 


2.  Story  of  Saranyu  (concluded).  Deities  of  RV.  x.  17. 

6.  Now  from  the  semen  which  had  just  been  smelt  there  came 
into  being  two  youths,  Nasatya  and  Dasra,  who  are  praised  as 
1 Asvins  ’ a. 


°*rnrr- 


mf  (°f°  f), 

d,  °JnTTf^iT  k,  W^TTTTJTT^T^^  rfc^s. — #T  ^rTT^Jim1  bs,  gTTP^fkr, 

*ft  g FTTar  3 (AV.),  *ft  g «ft  r’rV. — ^f-^rp^hdndbfkrns,  Trf^TCT^r1  r4r6. 

The  quotation  ends  here  in  Sayana  (RV.  and  AV.),  but  the  Nitimanjarl  quotes 


7a!>  also. 


7.  Yaska  regards  this  as  a story a of  Vivasvat  and  Tvastr 
together  in  the  couplet  ‘Tvastr’  (tvasta:  x.  17.  1,  2)  which  has 
Saranyu  for  its  deity. 

hdndrbfk,  r5r‘. 

a Yaska,  who  comments  on  both  stanzas  i and  2 of  RV.  x.  17,  remarks  in  Nirukta  xii. 
10 : tatretihasam  acaksate. 


8.  The  two  verses  (beginning)  ‘Pusan’  (pus a : x.  17.  3ab)  are 
addressed  to  Pusan,  but  the  two  next  (3cd)  to  Agni a ; even 
the  third  (3®)  may  optionally  (va)  be  addressed  to  Pusan ; and 
the  other  three  (stanzas)  which  follow  (4-6)  are  also  b (addressed 
to  him). 


STPn^TT^rV,  fk,  ?-RT^TRv  b,  V r,  ^ W&CSn 

hd.  — tfh*»rf%wRrr:  vtj*i  hmh,  tfNr  xfNiwr:  b,  Tfran 

4^*1  WT  f, 


r r r 


0 The  SarvanukramanI  says  nothing  about  the  last  two  padas  of  x.  17.  3 being 
addressed  to  Agni.  b The  reading  of  B is  somewhat  more  explicit : ‘ The  third  pada 
also  may  optionally  be  addressed  to  Pusan  ; the  triplet  which  follows  (para)  that  (third 
stanza)  is  addressed  to  Pusan.’ 


9.  But  one  (stanza)  in  this  hymn  ( atra ),  which  follows  the 
triplet  addressed  to  Saras vati  (7-9),  is  (in)  praise  of  the  Waters 
(10),  while  in  the  next  triplet,  ‘ The  drop  ’ (drapsah  : 1 1-13),  Soma 
is  praised  indirectly  ( paroksa ). 

hr,  3*1%  d,  g b,  g r5r7,  fkr2. 


RV.  x.  1 8] 


BRHADDEVATA  vii.  io— 


[254 

10.  But  the  next  (stanza),  ‘ Rich  in  milk  ’ ( pciyasvatl : I4)a,  has 
the  waters  for  its  deities  or  is  a benediction.  The  (next)  fourb 
(stanzas:  x.  18.  1-4)  are  (in)  praise  of  Death  and  are  applicable 
( klpta ) in  the  funeral  ( antya ) ceremony  c. 

^t^rTT0  hndr,  bfkrVr7. — TT  hndr,  b,  fk. — 

m1,  hd,  r,  wt  b,  *p?r  irt^fr  f— mb, 

^iHT^  hd,  f^TRT^  br0,  f. — The  end  of  the  varga  is  here  marked  by  ^ in  bfk, 

not  in  hdm1. 

a The  correct  pratika  is  payasvatih.  b Cp.  Sarvanukramanl : catasro  mrtyu- 

devatah  ; AGS.  iv.  6.  io.  0 Cp.  below,  vii.  15  : antyakarmani. 

3.  Detailed  account  of  the  funeral  hymn  RV.  x.  18. 

B 11.  The  (stanza)  ‘These’  (me:  x.  18.  3)  prays  for  long  life  for 
those  who  have  escaped  death;  ‘For  the  living  this’  ( imam 
jivebhyah : 4)  again  prays  (for  it)  for  them  in  the  ceremony  with 
the  barrier  ( 'paridhi )a. 

m’fk,  ^fnrra  br.— ^ aft  b,  m1,  T*ft 

(wfcp i)  f. — ^rnrr%  ndkr,  °^r  f,  b. — br,  *p*iwr:  vft- 

fkm1. — This  s'loka  is  found  in  B and  m1  only. 
a RV.  x.  18.  4 : imam  jivebhyah  paridhim  dadhami;  cp.  Sayana ; AGS.  iv.  6.  9. 

12.  ‘As’  ( yathd : x.  18.  5)  is  addressed  to  Dhatr ; the  next  to 
Tvastr  (6),  then  with  another  (7),  ‘These  wives’  ( imah ),  he  (the 
seer)  utters  a prayer  for  the  women  in  the  ceremony  with  collyrium 
[anjana) a. 

B,  rT'JTT  A : the  latter  reading  is  probably  due  to 

a clerical  error  repeating  the  last  word  of  the  preceding  sloka,  which  in  that  case  (though 
occurring  in  B only)  must  have  been  original.  The  preceding  s'loka  mentions  the  stanza 
which  refers  to  the  paridhi,  the  present  sloka  mentions  the  one  which  refers  to  anjana. — 
This  s'loka  is  wanting  in  m1. 

a Cp.  RV.  x.  18.  7:  imd  narir  . . aanjanena  sarpisa  sam  vifantu;  AGS.  iv.  6.  II,  12. 

13.  With  the  (stanza)  ‘Rise  up,  0 woman’  ( ud  irsva  nari:  x. 
1 8.  8)  the  wife  ascends  (the  funeral  pyre)  after  her  dead  (husband)  a. 
The  younger  brother  of  the  departed,  repeating  (the  stanza), 
prohibits  (her). 


255]  — vii.  1 6 TRANSLATION  AND  NOTES  [RV.  x.  18 

m1,  3J?j  hd,  ^ r,  JJ7i  «J 

<tfffT  fk,  ^ ^ Tf<fi  b,  JpHT^TRftffH  rVr6  — ml,  f*Rc7T  hdr3, 

f^I^bfk,  falTTH  r1  r4 i °. 

a Ilad  the  MS.  evidence  not  been  so  strongly  in  favour  of  anurohati,  I should  have 
been  inclined  to  adopt  the  corrected  reading  of  b : mrtam  patnim  tu  rohatim,  as  giving 
a better  construction  : ‘ with  RV.  x.  18.  8 he  prohibits  the  wife  mounting  the  (funeral  pyre 
of  the)  dead  man’  ; cp.  Rgvidhana  iii.  8.  4 : devnro  ' nvaruruksantlm  ud  Irsveti  nivartayet ; 
and  with  rohatim  cp.  below,  vii.  130  : surydrn  arohatlm  patim  ; AGS.  iv.  2.  18. 


B 14.  The  Hotr  ought  to  perform  this  rite,  should  there  be  no 
brother-in-law,  because  a Brahmana  enjoins  that  (the  widow) 
should  not  follow  the  departed  (husband) a. 

This  sloka  is  not  found  in  A,  but  in  B and  m1  only. 

0 That  is,  by  burning  herself  with  him  on  the  funeral  pyre.  On  the  whole  history 
of  Sati  see  Jolly,  Recht  und  Sitte,  in  Biihler  and  Kielhorn’s  Encyclopaedia  of  Indo -Aryan 
Research,  vol.  ii,  part  8,  p.  67  ff. ; cp.  also  Lanman,  Sanskrit  Reader,  notes  on  RV.  x.  18. 


B 15.  This  law  regarding  women  may  or  may  not  apply  to  the 
other  castes. 

In  taking  the  bow  (from  the  hand)  of  the  departed  man,  one 
should  mutter  (the  stanza)  * The  bow  ’ ( dhanuh  : x.  18.  9)  a for  the 
sake  of  averting  evil.  And  because  these  (stanzas)  are  employed 
on  the  burning  ground  at  the  funeral  ceremony, 


The  first  line  of  15  is  found  in  B and  m1  only. — The  second  line  follows  the  reading 
of  B ; the  reading  of  Am1  is : 

STInqtf  ^ I (snra0  rWr®,  ^(5°  h). 

I have  preferred  the  former,  as  it  follows  the  text  of  the  RV. 

and  as  | in  A seems  to  make  no  sense.  — (=?p:)  b,  (=|^:) 

Am1:  cp.  next  s'loka. — ^ (•TOm+tTVT  B,  ^Am1  hdm1, 

r1r3r4r6). — The  end  of  the  varga  is  here  marked  by  $ in  bfk,  not  in  hd. 
a Cp.  AGS.  iv.  2.  20. 


4.  Formulas  in  which  no  deity  is  mentioned. 

16.  one  should  state  the  deity  of  this  triplet  (x.  18.  7-9) a to  be 
Death  ( mrtyu ).  For  in  the  formulas  (in  which  it  is)  not  expressly 
mentioned  b,  one  should  state  the  deity  from  the  ceremony. 


RY.  x.  18-]  BRHADDEVATA  vii.  17 — [256 

pm  r,  bfk,  |WT*3  Am'.-pm  r,  |cffiT  hdm1, 

l^fTT  ^TTT  fk- 

a I have  preferred  the  reading  trcasya  to  dvrcasya,  because,  the  deity  of  stanza  6 
having  been  stated  (in  12),  the  next  three  stanzas  (7-9)  have  been  discussed  with 
reference  to  their  contents  (in  12-15).  The  SarvanukramanI  states  RV.  x.  18.  7-13  to 
be  pitrmedhah.  b Cp.  note  a on  i.  20. 


17.  When  there  is  lack  (of  a deity)  from  the  (evidence  of  the) 
formula  and  the  ceremony  as  well,  Prajapati  is  (the  deity) a. 

Now  as  to  the  following  four  (stanzas:  x.  18.  10-13)  here, 
‘Approach’  ( upa  sarjpa : 10)  is  addressed  to  the  Earth. 

hmhbfk,  srot  rVr6. 

a Cp.  SarvanukramanI  on  the  last  stanza  of  RV.  x.  18  : antyd  . . prajapatya  vd 
sdaniruktd ; on  which  Sadgurusisya  remarks : sd  caaniruktd : aprakdJadevatdbhidhdna. 
See  his  further  discussion  on  the  word  aniruktd  and  my  explanatory  note,  p.  183. 


18,  19.  Their  application  is  in  the  ceremony  of  collecting  the 
bones a of  the  departed.  Now  with  the  last  (stanza)  ‘In  the 
future’  ( praticlne : x.  18.  14)  he  (the  seer)  expresses  a prayer  (in 
saying),  * As  having  taken  away  (my)  other  days,  the  Fathers 
placed  (me)  in  (past)  days, 

B (so)  they  also  restored  me,  about  to  die  (prayantam),  to  life  in 
days  to  come  ’ b. 


i8c<1  follows  the  reading  of  Am1  (°^Tf^f  ’SR0  r,  I«*R°  hdm1).  The  reading  of 
B is : 

infhfN  ^ i (“wPHTg  bfk). 

19.  Am1,  fkrVr7,  ’Sff’g  b. — m1,  rVr6,  hdrbfk 

(rv.  x.  18. 14:  nrftsfft  . . ^:). — r,  ^wnri%  b,  ^arrcrNr 

f,  Am1.  — r,  BPTrftTT:  b,  f,  hdm1!3. 

— rf  (RV.),  *TT  m1  bk. — TPR?:  fkr2,  JRrR  b,  r.^rR  mb — 

°^Ir^  k. — i9cd  is  found  in  B and  m1  only. 


0 Cp.  AGS.  iv.  5.  7.  b This  is  an  attempt  to  interpret  the  obscure  last  stanza 
of  RV.  x.  18  : praticlne  mam  ahani  isvah  parnam  ivaji  dadhuh , &c.  If  the  reading  of  A 
is  taken  by  itself,  it  probably  means  : ‘ The  Fathers,  having  as  it  were  ( yatha ) taken 
away  (my)  other  (past)  days,  have  placed  mo  in  (future)  days.’  In  that  case  the 
additional  line  of  B would  look  like  an  explanation  of  this.  I have  preferred  the  reading 
dadhuh  because  it  is  the  form  used  in  the  RV.  itself. 


257]  — vii.  23  TRANSLATION  AND  NOTES  [-RV.  x.  27 

20.  Now  the  (hymn)  ‘ Turn  back’  (ni  vartadhvam  : x.  19)  is  (in 
praise)  of  Cows;  some  regard  it  as  (in  praise)  of  the  Waters.  The 
latter  hemistich  of  the  first  (stanza : 1 cd)  is,  however,  addressed  to 
Agni-Soma  a. 

g A,  3 m1,  B.  — Am1,  B. — The 

end  of  the  varga  is  here  marked  by  8 in  hbfk,  not  in  d. 

a Cp.  Sarvanukramani : dpam  gavyam  va  . . agnisoniiyo  dvitiyo  ’ rdharcah . 


5.  Deities  of  RV.  x.  19-27. 

21.  The  sixth  (stanza)  is  addressed  to  Indra  (x.  19.  6),  while  in 
the  second  both  the  godsa  are  incidentally  mentioned  (2).  Now  the 
hymn  which  contains  a line  of  ten  syllables1*  (x.  20.  1)  is  described 
as  intended  to  avert  evil  (and)  as  connected  with  mind0  ( mdnasa ). 

Am1,  ^JJtTTR  B. 

a ‘ Both  the  gods  ’ ( ubhau  devau ) is  rather  vague : the  two  mentioned  in  the  second 
stanza  are  Indra  and  Agni.  The  Sarvanukramani  makes  no  reference  to  the  deities  of 
RV.  x.  19.  2 and  6.  b Meyer,  Rgvidhana,  p.  xxviii,  thinks  this  line  is  here  regarded 
as  a whole  hymn.  0 This  hymn  begins  with  a single  verse  instead  of  a stanza : 

bhadram  no  apt  v at  ay  a manah.  The  Sarvanukramani  remarks : adyaekapada,  pada  eva 
va  tantyarthah.  On  this  pada  cp.  Oldenberg,  Prolegomena,  p.  51 1.  2ic=Bgvidhana 
iii.  8.  6a ; cp.  the  whole  sloka  there : 

dasdksaram  tit  £antyartham  bhadram.  na  iti  sainsmaret; 
nityam  japec  chucir  bhutva : manasam  vindate  sukham. 


22.  Now  here  after  two  hymns  addressed  to  Agni  (x.  20,  21) 
there  follow  three  addressed  to  Indra  (beginning)  ‘Where?’  ( Jcuha : 
x.  22-24).  Now  in  the  last  of  the  hymns  to  Indra  there  is  one 
triplet  ‘ Ye  two  ’ ( yuvam  : x.  24.  4-6)  addressed  to  the  Asvins. 

Am'b,  fk,  r. 

23.  ‘Happy’  ( bhadram : x.  25)  is  addressed  to  Soma;  ‘Forth 
indeed’  ( pra  hi  : x.  26)  is  addressed  to  Pusan.  The  three  following 
(beginning)  ‘ It  shall  be  ’ ( asat : x.  27-29)  are  addressed  to  Indra  : 
with  the  first  (27)  of  these  (Indra),  being  exhilarated,  proclaims 
his  deeds  ; 

trTPSW^hndbfk,  xnRmir.— *tT:  R^hndrb,  RtTI  R rVr®,  f,  TUft  k. 

II.  L 1 


RY.  x.  27-] 


BRHADDEVATA  vii.  24— 


[258 

24.  how  he  moves  among  beings,  how  he  rains  and  protects a 
is  told  in  this  hymn  with  the  eight  stanzas  (beginning)  ‘ Thou 
becamest’  ( abhur  u : x.  27.  7-14)13. 

trrffT  Am1,  <*Tf?T  B—  B,  $ Am’.-^frl  Am1, 

B. 

a Cp.  above,  iv.  34 : paras  tu  kathayanty  agni/n  yatha  varsati  pati  ca.  b The 

details  regarding  x.  27  given  in  this  and  the  following  slokas  (24-29)  are  altogether  passed 
over  in  the  SarvanukramanT.  This  indicates  that  the  mention  of  details  in  passages 
peculiar  to  B cannot  be  used  as  an  argument  to  prove  that  such  passages  are  later 
additions  because  unknown  to  the  author  of  the  SarvanukramanT. 

25.  (The  stanza)  ‘ Seven’  ( sapta  : x.  27.  15)  praises  the  Maruts, 
the  next  stanza  (16)  praises  the  Bolt;  (the  stanza)  ‘The  fatted 
ram  ’ ( plvanam  mesam  : 17)  adores  Agni,  Indra  and  Soma  : 

hdbfk,  r. — <sTlfrt  A,  B. — The  end 

of  the  varga  is  here  marked  by  M in  f only. 

6.  RV.  x.  27  (continued).  RV.  x.  28:  Dialogue  of  Indra  and  Vasukra. 

26.  (that  is)  its  first  hemistich  (does  so  : 1 7a6),  while  its  second 
one  (adores)  Parjanya  with  Vayu  (i7ei).  ‘Crying  aloud’  (vi  hro- 
Aanasah  : 18)  (praises)  Agni,  but  the  next  (stanza)  Surya  (19). 

B,  Am1.-^  rj  Am1,  gwtfd  B. 

27.  ‘ These  two  of  mine  ’ (etau  me  : x.  27.  20)  and  ‘ This  which  ’ 
(ay am  yah  : 21) — these  two  (stanzas)  are  (in)  praise  of  Indra  and 
the  Bolt ; and  ‘ To  every  tree’  ( vrJcse-vrlcse  : 22)  (praises)  the  Bow 
of  Indra.  But  (in)  ‘ Of  the  Gods  ’ ( devanam  : 23)  the  three 

27“^  follows  the  reading  of  hndrbfk;  the  reading  of  PrS6  is: 

WT  WT  ^rTTfwfd  ^grTTT  I 

bfr,  k,  (^ig)@rsf¥  hd,  ^sft'  r3,  mVrV. 

28.  bestowers  of  cold,  heat,  and  rain,  Parjanya,  Wind  ( anila ), 
and  Sun  ( bhasJcara ),  and  in  the  last  verse  (pada  : x.  27.  23^  both 
Sun  and  Wind  are  praised  together. 

hm'r,  wY  bfk.  — ^ ^ r,  ^ V&  bfk, 

Os  ' Os  ' ' Os 


259]  — vii.  33  TRANSLATION  AND  NOTES  [-RV.  x.30 

29.  In  the  (stanza)  ‘This  is  thy  life’  ( sd  tejivatuh : 24)  either 
Indra  or  Surya  (is  praised).  But  ‘ Every  other  ’ ( visvo  hy  anycih : 
x.  28)  is  a dialogue  of  the  seer  and  of  $akra  (Indra). 

TT  hm1rb,  TR  *TT  fk—  Am1,  bfk, 

f^T  ftSr?  r. — hmh,  f,  k,  b. 

30.  The  even  (stanzas)  are  to  be  recognized  as  6akra’s,  the  other 
stanzas  as  Vasukra’sa. 

B The  daughter-in-law  of  Indra  b,  seeing  the  gods  had  come,  but 
Sakra  had  not  come 

30a6  follows  the  reading  of  B;  the  reading  of  Am1  is: 

in  g iito  ’SRpnrr  m g 1 (°wrg°  hdm1). 

^^T0ra'r,  ^^JT°fk,  l^S).— °*T7TT^Fti,  °*I<TT%n 

m1,  °JM  I b,  fk. — 30^-32  are  found  in  B and  m1  only. — The  end  of 

the  varga  is  here  marked  by  ^ in  bfk,  not  in  m1. 

a Cp.  SarvanukramanI : indrasya  yujah,  iista  rseh  ; Ai>anukramaijl  x.  12  : indro  yujam 
ream  ...  Jistdnarn  vasukrah.  b Cp.  Ar^anukramanl  x.  II : indra  snusd  vasukrusya  patni ; 

SarvanukramanI:  indrasya  snusd. 


7.  Deities  of  RV.  x.  30-33. 

B 31.  to  the  sacrifice,  addressed  (him)  in  the  third  person  (paro- 
ksavat) a (saying)  : ‘ My  father-in-law  has  not  come  ; should  he 
come,  he  would  eat  grain  and  would  drink  SomaV 

*T?T  m1  bfk,  *T§1  r. 

a Cp.  SarvanukramanI : indrasya  snusd  paroksavad  indram  aha.  This  is  clearly  based 
on  30®  and  31°,  both  found  in  B only.  b Cp.  RV.  x.  28.  1 : mama  . . svasuro  nd 

jagama : jaksiydd  dhand  uta  somam  papiyat. 

B 32.  The  Bolt-bearer  on  hearing  this  speech  of  hers,  came  that 
very  moment,  and  standing  on  the  northern  altar  ( uttara  vedi), 
said  aloud  : ‘ He  bellowing  loud  ’ (set  roruvat : x.  28.  2). 

m1b,  wrt(3  k,  f,  wrt^  r.-^TpTO  m1  r,  ^T* 

JTfTWRl  t ^?ITPTWI  b. 

33.  In  the  praise  of  Waters  (beginning)  ‘Forth  to  the  gods’ 
( pra  devatra  : x.  30)  the  Middle  Agni  is  praised  by  the  name  of 


BRHADDE V AT  A vii.  34 


RV.  x.  31-] 


[260 


‘ Child  of  Waters  ’ ( apam  napat)  with  the  third  and  the  fourth 
(stanza). 

rfafaUT  hndr,  3<ft^rr  b,  ptw  fk.  — hndrbf,  U<J#r  k.  — UJrft 

hm’r3B,  ^jfdt  r. 

34.  Now  (the  hymn)  which  (begins)  ‘Hither’  (d : x.  31)  is 
addressed  to  the  All-gods;  the  one  next  to  that,  ‘Forth’  (pra: 
x.  32),  is  addressed  to  Indra.  One  (stanza)  ‘Onward  me’  ( pra 
md  : x.  33.  1)  is  addressed  to  the  All-gods ; the  following  couplet 
‘ Together  me  ’ (sain  md  : 2,  3)  is  addressed  to  Indra. 

Ufa  Wf,  -Qfft  b,  k,  Ufa  r.— g Am1,  B. — W^Am1, 

hndrbfk,  TRIT^I  rVr6.— |U:  mhbfk,  fpn  hr3. 

35.  The  following  two  (stanzas)  adore  Kurusravana  Trasada- 
syava  (x.  33.  4,  5)a.  On  the  death  of  king  Mitratithi,  the  seer  with 
the  following 

K&i:  b,  r2r5r7,  UnN  fk,  urufar  Am1.  — xfa  1 hndrbfk,  urr;  uz 

rVr6. — hndr,  bfk. — rT^UTfTR. b m1  b,  rT^UTU^fk,  UUT- 

r. — The  end  of  the  varga  is  here  marked  by  in  bfk,  not  in  hdm1. 

a Cp.  Sarvanukramani : ^ ^T^fa:  I 


8.  The  hymn  of  Dice  : z.  34.  Deities  of  RV.  z.  35-44. 

36.  foura  (stanzas  beginning)  ‘Of whom’  (yasya:  x.  33.  6-9) 
consoled  his  (Mitratithi’s)  grandson  Upama£ravasb.  The  hymn 
which  (begins)  ‘The  lively’  ( prdvepdh  : x.  34)  is  called  the  praise 
of  Dice. 

ufaUT  *fa  bfkr,  ufaUT  %fa  hdm1.  The  SarvanukramapI  has  the  former  pratika. 

a Another  instance  of  caturbhih=catasrbhih.  b Tan-napcitam  from  35.  Cp.  ItV. 
x.  33.  7 : upamairavo  napan  mitratither  ihi.  See  also  Sarvanukramani : mrte  mitratithau 
rajni  . . rsir  upamairavasam  putram  asya  ( kurufravanasya ) Vyatokayat. 

37.  Here  the  twelfth  (stanza)  praises  the  Dice,  the  ninth,  the 
first,  and  the  seventh  (x.  34.  1,  7,  9,  12). 

A The  thirteenth a praises  tillage  (13)  and  admonishes  the 
gambler. 

But  the  remaining  (stanzas)  blame  the  Diceb.  Two  (hymns 


261]  — vii.  40  TRANSLATION  AND  NOTES  [-RV.  x.44 


beginning)  ‘They  are  awake’  ( abudhravi : x.  35,  36)  are  addressed 
to  the  All-gods. 

I ^ 1 h d m1  s, 1 1 f k r2 rr>  ?. — 37“  in  Sayana  reads:  — 

IdJ I ^4  bm'rts,  B. — hmY  ^giTTf^Ts. — 137®* 

&c.)  is  found  in  h dm1  res  only,  not  in  bfk  r2r\ — TPTT  f^f^T  lnlm1, 
^Tf^fJrT  r,  WT*g  r5,  t^r^ST0  f,  b. 

a The  first  four  padas  of  37  are  quoted  by  Sadgurusisya,  while  tbo  fifth  is  expanded 
by  him  as  follows  : tistabhir  navabhis  tv  aksah  kitavaf  caiva  nindyante.  Sayana  also  quotes 
these  lines  in  his  introduction  to  RV.  x.  34;  cp.  var.  lect.  in  M.  M.,  RV.2  vol.  iv,  p.  n. 
b The  Sarvanukramanl  gives  no  details  as  to  the  deities  of  RV.  x.  34,  simply  remarking: 
aksakrsiprasamsa  caksakituvaninda  ca. 

B 38.  Some  consider  the  praise  at  the  end  (para),  ‘ Of  the  great 
Agni  ’ ( maho  agneh  : x.  36.  12-14),  to  be  addressed  to  Savitr  ; the 
teachers  ^aunaka,  Yaska,  and  Galava  (consider)  the  last  (14) 
stanza  (to  be  such) a. 

This  sloka  is  not  found  in  A,  but  in  B and  m1  only. 

a There  is  no  reference  in  the  Sarvanukramanl  to  the  last  three  stanzas  of  RV.  x.  36; 
nor  does  the  Nirukta  mention  them. 


39.  ‘Obeisance’  ( namah : x.  37)  is  addressed  to  Surya,  ‘In 
this  ’ ( asmin  : x.  38)  to  Indra.  But  (the  deities)  who  are  praised 
in  the  sixth  (stanza)  of  the  hymn  to  Surya  (x.  37.  6)  are  incidental ; 
at  the  end  of  this  (atra)  hymn  there  is  a couplet  addressed  to  the 
All-gods  (x.  37.  11,  1 2) a. 

m1kr,  ^fHfa^j^bhd,  f. — wt  g *n:  ^prr:  mb, 

wr  g ^pn:  hd,  ■qsRii  g *ng<rr  b,  wr  g kr2r6r7,  wi  g ^r^cr  f. — 
fwfTpfterr:  hdr,  m:  m1,  fwrfTrwr:  b. — b,  gwrpsfr 

Am1. — B,  %^^r  Am1.  The  form  though  used  in  the  Nirukta, 

is  found  in  no  other  passage  of  the  BD.,  while  is  extremely  common.  It  may 

be  due  here  to  the  end  of  the  preceding  word  in  A: 

a There  is  no  reference  in  the  Sarvanukramanl  to  the  deities  of  RV.  x.  37.  6,  11,  12. 

40.  Now  there  are  three  hymns  addressed  to  the  Asvins 
(beginning)  ‘Which’  (yah  : x.  39-41),  and  there  are  (three) 
addressed  to  Indra  (beginning)  ‘ As  the  archer  far  ’ ( asteva  su 


BRHADDEVATA  vii.  41— 


RY.  x.  45-] 


[262 


pro,-:  x.  42-44),  but  in  a hemistich  (na6)  of  the  last  stanza  of 
the  Indra  hymns  (42-44) a Brhaspatib  is  praised. 

Tlftr  ^T0  r,  hdbfk. — “tTTTRIT^  r,  “tTHTSTT^  *sT<ft 

k,  fr5  (zrr:  r5),  ®Tr*n*rrej  *nft  vr%*  b,  g 

Am1  hdm1). — ^ocd  and  41  in  m1  come  after  48  (at  the  end  of  the  story  of  Ghosa). — 

The  end  of  the  varga  is  here  marked  by  ^ in  bfk,  not  in  hdm1. 

a That  is,  in  the  last  stanza  of  each  of  these  three  hymns,  that  stanza  being  a refrain. 
b The  SarvanukramanI  does  not  mention  Brhaspati  in  the  refrain  of  BV.  x.  42-44. 


9.  Deities  of  R.V.  x.  45,  46.  Story  of  Ghosa. 

41.  The  two  following  (hymns),  ‘From  heaven’  (divas  pari: 
x.  45,  46),  are  addressed  to  Agni,  but  with  the  last  hemistich  of 
the  former  (x.  45.  i2cd)  Heaven  and  Earth  (i2e)  and  the  All- 
(gods  : 12^  are  praised  in  the  respective  verses  ( pacchah )a. 

B,  ®tWT  3 *TT  Am1.— Bhm1!3,  Tf^T®  r. 
a The  SarvanukramanI  makes  no  mention  of  this  hemistich. 

B 42.  a Ghosa,  daughter  of  Kakslvat,  was  disfigured  by  an  evil 
disease.  In  the  days  of  old  she  remained  in  her  father’s  house 
for  sixty  years. 

tffg  fm1,  Ttf%®  bkrn. — 42-48  are  not  found  in  A,  but  in  B and  m1  only. 

a The  following  story  (42-47)  is  quoted  in  the  Nitimanjarl  on  BV.  i.  117.  7. — The 
author  here  goes  back  to  the  Asvin  hymns  (39-41)  mentioned  in  40. 

B 43.  She  fell  into  great  grief  (thinking),  ‘ Without  son  or 
husband  I have  reached  old  age  in  vain ; I (will)  therefore  resort 
to  the  Lords  of  Light  ( subhaspatl ). 

ifflft  f^nTt  fm1bn,  (ft  f^rtT  r,  f^<TT  k. — f m1rn(g),  ^ 

b,  i fk,  ITWlt  a- 

B 44.  Since  my  father,  by  propitiating  them,  obtained  youth, 
long  life,  health,  power,  poison  for  slaying  all  beings, 

m1  rn(g),  ^(ft  fk,  ^^TSrft  b,  rTtrft  n.  — *TTJTWra  m1bfkrn(g), 
rTT(T  n.  — WYTWR'ro  r,  b,  fk,  m1, 

n,  ^TTT«T  TTTO  n(g).— 1 fkr,  ®JJrP^  ndbr6.  — fWl  m1  fkr, 
fWtr5,  firm  b.— 44“*  &c.)  omitted  in  n. 


vii.  48  TRANSLATION  AND  NOTES  [-11 Y.  x.  47 


2G3] 

B 45.  I,  his  daughter,  (would  obtain)  beauty  and  good  fortune, 
if  to  me  also  were  revealed  formulas  in  which  the  ASvins  shall  be 
praised11  by  me.’ 

flRrli  ^ rn,  ^ 1),  f,  mJk. — ITT^l  MSS. 

and  r,  fWZT.  n. — ^ bfkn,  *ft  m1,  r.— bfrn(g), 

kn  . — The  end  of  the  varga  is  here  marked  by  Q.  in  bfk,  not  in  m1. 

“ Owiug  to  the  dropping  of  visarga  before  st  in  the  MSS.  the  reading  is  ambiguous, 
yai  stosyete  or  yais  tosyete;  but  the  future  being  more  appropriate  than  the  present  and 
the  verb  stu  being  constantly  used  with  reference  to  deities,  but  never  tus,  I feel  no  doubt 
that  stosyete  is  the  form  intended  (cp.  46 : stutau  . . ahinau  . . pritau). 


10.  Story  of  Ghosa  (concluded). 

B 46,  47.  As  she  reflected  thus,  she  saw  the  two  hymns  ‘ Your 
encircling  ’ ( yo  vam  pari- : x.  39,  40).  The  two  divine  Alvins 
being  praised,  were  pleased.  Entering  her  organ  ( bhaga ) they 
made  her  ageless,  free  from  disease,  and  beautiful  (, subhaga ).  They 
gave  her  a husband  and  the  sage  Suhastya  as  a son. 

46.  far  \ *rr  vfx  m’n,  wi  xrft  fk,  fsrrfa  Ttfw  r, 

^rrffT  *frvr  b. — HTrPrTT^ndbfkrnig),  *T*TTriy  n. 

47-  rn(g),  fq  k.  fa^<lOJll  bf,  f%<4  < 1 0 *11  *1.  ni1,  f^TST- 

TTTt^I0  n.-pi  m1rn,  ^JTP^fk,  sjWP^b. — ^ ^ rn,  ^ f, 

m1,  b. — ndbfkr,  J}%:  n,  r5n(g). 

B 48.  What  the  ‘Nasatyas’  by  means  of  their  two  winged  steeds 
(, suparnabhyam )a  gave  to  Ghosa,  daughter  of  Kakslvat,  is  pro- 
claimed by  the  (stanzas),  ‘ Not  of  that  ’ ( na  tasya  : x.  40.  1 1)  (and) 
‘ Of  her  that  grows  old  at  home’  ( amdjurah  : x.  39.  3). 

m1bfk,  r.  — Misfit  ndbr,  ^ f,  V *TTO3lfrT 

kr2.  — efllrtj rl  ndbfk,  cflffl  rl  r.  — qilOqrt)  r,  3iT^farTT  fk,  O 4 <11  m1b.  — *T 
wnrrfO  ^it  f,  % m1,  ^ arr^cr  w kr2r6r7,  ^ tot- 

*1  I<»l0  b,  rt^JT  r : this  reading  must  be  a conjecture  of  Mitra’s  ; for 

according  to  his  note  (p.  197,  note5)  his  A MSS.  (r1  r3r4r6)  do  not  contain  the  passage, 
and  his  three  B MSS.  (r2r5r7)  have  the  reading  *T  (T^TT  *i  l^jO^^lT-  This  is  the  only 
BD.  passage  in  which  I have  found  evidence  of  a reading  in  r which  has  no  MS.  authority. 

a This  is  probably  meant  to  express  that  the  Asvins  granted  Ghosa’ s prayer  at  once. 


RV.  x.  47] 


BRHADDEVATA  vii.  49 — [264 

49.  There  was  an  Asurl,  daughter  of  Prajapati,  Vikuntha  by- 
name. She,  desiring  a son  like  Indra,  performed  very  severe 
austerities  a. 

Wfk,  r S). — hm'rk,  f, 

b. — The  end  of  the  varga  is  here  marked  by  ^0  in  f only.  It  would  have  been  more 
natural  after  the  preceding  s'loka,  but  the  beginning  of  a story  need  not  coincide  with 
the  beginning  of  a varga.  By  this  division  the  tenth  and  the  eleventh  vargas  contain 
four  slokas  each. 

a Cp.  Sarvanukramani : vikuntha  narndsuriindratulyam  putram  ichanti  mahat  tapas 

tepe. 


11.  Story  of  Indra  Vaikuntha. 

50.  She  then  obtained  from  Prajapati  her  desires  (in  the  form 
of)  various  boons.  And  Indra  himself  was  born  of  her  a,  as  he 
wished  to  slay  the  Daityas  and  Danavas. 

3iTRT%H  f,  k,  m1,  ^iTJTt  %%  hd,  b,  3TW 

r1  r4  r6. — 3 m1  b f k,  JpTfTTUTi  A (probably  an  erroneous  repetition  of  the 

end  of  the  preceding  line). — <T5?TT  hdm1rb,  rT^T^fk(S). 

a Cp.  Sarvanukramani : tasydh  svayam  evendrah  putro  jajne. 


51.  Once  he  was  engaged  in  battle  with  the  Danavas.  Of  them 
he  slew  nine  nineties  a and  seven  groups  of  seven. 

hdfk,  m1,  ^1*1  br1r4r6 : the  reading  of  hdfk 

is  the  more  probable,  because  the  one  would  easily  drop  out  before  the  other  (as  in 
m1),  and  to  write  would  be  an  obvious  way  of  replacing  the  lacking  syllable. — 

b,  fk,  ^JTOWfTr,  ^W^jrfahdm1. — ?faj  hm1r,  %^T  bfk. — *TR- 

B,  Am1. 

a WithyajAana  tesam  navatir  nava,  cp.  RV.  i.  84.  13:  jaghana  navatir  nava  ; the  latter 
words  recur  in  Mahabharata,  ii.  24.  19  (see  Hopkins,  JAOS.,  xxii,  p.  389).  Cp.  BD.  vi. 
5r»  ”5- 

52.  Having  shattered  with  the  might  of  his  arm  their  citadels 
of  gold,  silver,  and  iron,  (and)  having  slain  all  (of  them)  in  their 
respective  spheres  ( yathdsthdnam ),  as  arrayed  on  earth  and  in  the 
other  (two  worlds). 


265] 


— vii.  56  TRANSLATION  AND  NOTES  [RV.  x.  47 


f »mT  r,  fHWT  hd m1  b,  facTT  fkrVr7. — hm’r,  bfk. — 

Bin1,  rVr6,  fMU^znwl'  bd. — f?TT  hdrfk,  b. — 

gfwrf^^I^0  hdm’bfk,  r.  Mr.  A.  B.  Keith  suggests  the  very  neat 

correction  *jf^IT  (i.  e.  divijiva0)  owing  to  ijfMMJT  and  ft^fu  in  53.  I have, 

however,  retained  the  reading  given  in  the  text,  because  no  MS.  has  an  anusvara,  because 
is  used  in  an  analogous  passage  (vi.  in,  112),  and  the  distributive  sense  of 
in  ^n^TTST  is  well  explained  by  the  MTTf^  in  IjDTMTTfi^0. — 52*  1 >s  wanting  in  r1  r4r°. 

53.  On  earth  he  exterminated  both  the  Kalakeyas  and  the 
race  of  Puloma,  the  archers,  and  in  heaven  the  notorious  (tan) 
offspring  of  Prahlada. 

hdm1,  r,  b,  ^^l^4|»y^|»vr2r'r7, 

^#T^fk. — fkr,  m1  b,  hd.— Am1,  ^ifq  r,  ^gfM  b ; fk  omit 

two  syllables  in  the  last  pada : H^T^rT*iTDl.  — This  sloka  in  B comes  after  55,  but  it  is 
evidently  in  the  right  place  here.  Owing  to  this  transposition  the  end  of  the  varga  is 
marked  by  in  bfk  after  the  next  sloka  (54);  it  is  not  marked  at  all  in  hdm1. 

12.  Story  of  Indra  Vaiknntha  (continued). 

54.  Having  obtained  sovereignty  among  the  Daityas  (and) 
puffed  up  with  pride  by  reason  of  his  might,  he  began  to  harass 
the  gods,  being  infatuated  by  the  craft  of  the  Asuras. 

MTd  hm1  fk,  MTU  r,  b.  — This  and  the  following  sToka  are 

omitted  in  r1r3r4r6. 

55.  Now  while  they  were  being  harassed  by  that  same  Asura 
of  unlimited  power,  they  fled  for  succour  to  Saptagu,  most  excellent 
of  seers,  in  order  that  (the  latter)  should  admonish  him  (Indra) a. 

MTSmTMTMJ  hdm1,  b,  MWMTMTMJ  r,  f,  MfWRTMJ  k. — 

^•TTfU  bfkr,  % ^ m\  ^ h d. — (T<TTTpdTM  r,  b,  fk, 

TTfMMTVTM  hdm1. 

a Cp.  sa  buddhva  caatmanam.  in  57- 

56.  Now  the  seer  called  Saptagu  was  a deal’  friend  of  his,  and 
(so)  he  praised  him  with  the  (hymn),  ‘ We  have  grasped  ! ( jagrbhma : 
x.  47)  a,  as  he  took  him  by  the  hand. 

%*TR,  hndr,  ^ bk,  ^ T^rUT.  f. 

a Cp.  SarvanukramanT : jagrbhma  . . saptagur  vaikuntham  indram  tustava. 

M m 


II. 


BRHADDEYATA  vii.  57 — 


[266 


RV.  x.  48-] 

57.  Then  he  coming  to  (buddhva)  himself  (and)  rejoiced  at  the 
praise  of  Saptagu,  praised  himself  with  the  three  a (hymns)  ‘ I was  ’ 
( aham  bhuvam  : x.  48-50) ; 

rffi:  hndrb,  HrUg  fkrVr7.— r,  ffTfk,  hdm1,  g<TT  b — 

Iim'bf,  rJSTO  TTi  rW,  rJ^T=t  ^Tf  k. 

a Cp.  SarvanukramanI  on  RV.  x.  47:  sa  saptagustutisamhrsta  atmanam  uttarais  tribhis 
tustava. 

58.  proclaiming  his  deeds,  which  he  performed  in  days  of  yore, 
and  how  he  made  king  Yyamsa  of  Yideha  lord  of  Somaa — 

Am1,  br,  fk. — hdm'fr,  3TO  rVr8,  SET3T 

k. — hm’r,  rVr8,  b,  (*p)  fk,  qfcqffi  r5. — 

The  end  of  the  varga  is  here  marked  by  ^ in  bfk,  not  in  hdm1. 

a There  seems  to  be  no  distinct  reference  to  any  such  myth  in  these  three  hymns. 


13.  Story  of  Indra  Vaikuntha  (concluded).  Story  of  Agni  and  his 
brothers  : RV.  x.  51-53. 

59.  by  the  curse  of  Yasistha  he  in  former  days  had  become  king 
of  Yideha,  and  by  the  favour  of  Indra  he  sacrificed  with  sessions 
(sattra)  on  the  Sarasvatl  and  others a — 

hm\  r3,  bfkr.— ^ Am1,  * bfkr. — OTT^rTTf^fw: 

hndrfk,  ^T^rfT  f^fTR  b. 

a This  stanza  gives  a parenthetical  explanation  about  Vyamsa,  the  construction 
running  on  from  58  to  60.  The  curse  of  Vasistha,  it  appears,  relegated  Vyamsa  to 
a remote  Eastern  region  (Tirhut)  beyond  the  pale  of  orthodox  Brahmanism,  but  the 
favour  of  Indra  afterwards  enabled  him  to  perform  sacrifices  on  the  Sarasvatl  and  so  to 
become  a ‘ lord  of  Soma,’  like  himself  ( somapati  being  an  epithet  of  Indra). 

B 60.  and  (praising)  his  great  power  and  his  injury  to  foes, 

and  his  sovereignty  among  all  men  and  his  lordship  in  the 
worlds;  but  in  the  (stanza)  ‘Forth  to  your  great’  ( pra  vo  malic  : 
x.  50.  1)  his  own  imperishable  might. 

irfaWrTT  r,  b,  irfawwr  in1  fk.— 1 “TZreTfqRTTR  b,  f,  °VN- 

fqrqr  m1,  r. — gg  Am1,  fkr,  fqnrnsft^i  b. — 

Am1,  (qr°)  b. — hm1  r3,  f,  b, 


r. 


267]  — vii.  64  TRANSLATION  AND  NOTES  [-RV.  x.  51 


61.  aWhen  the  brothers1’  Vaisvanara,  Agni  Grhapati  and 
Yavistha,  Pavaka,  and  Agni  Sahahsuta0  had  been  shattered  by 
the  Vasat  call, 

b,  *dTrpf*TT  hdmVr2,  (cp.  v.r.  vii.  116:  ^i:  and  TTM)  fk, 

n,  ^ rp,  WT  ^ r° f7  (*=<  1^3  S). — b,  p,  fk, 

hdra'r3!2,  r5,  «rj<dt  r,  q r|  n. 

a The  following  passage  (bi-Si0*'),  as  quoted  by  an  old  MS.  (p)  of  Sadgurusisya 
(p.  184)  on  RV.  x.  51,  has  been  published  by  me  in  the  JRAS.,  1894,  pp.  11-22.  Palis 
of  the  story  are  also  quoted  by  the  Xltimafijarl  on  RV.  x.  51.  8.  Cp.  Sayana's  introduction 
to  RV.  x.  51  (with  var.  lect.  in  M.M.,  RV.2  vol.  iv,  p.  16).  b My  expectation,  expressed 
in  the  JRAS.,  p.  19,  that  when  more  MS.  material  had  been  collated,  the  correct  reading  of 
the  text  of  the  BD.  would  prove  to  be  bhratrsv  agnau,  is  here  confirmed.  Only  one  letter 
(s)  of  that  reading  is  wanting  in  the  MSS.,  and  if  we  take  into  consideration  the  reading 
of  the  Sarvanukramam  (which  borrows  a whole  pada  and  three  syllables  without  alteration : 
vasatkdrena  vrknesu  bhrairsu),  not  a single  letter  is  wanting.  0 Judging  by  the  story 

in  TS.  ii.  6.  6,  one  would  expect  the  names  of  three  brothers  only ; but  here  we  have  five : 
Vaisvanara,  Agni  Grhapati,  Agni  Yavistha,  Agni  Pavaka,  and  Agni  Sahasafy  suta  (shortened 
for  the  sake  of  metre  to  the  compound  form  Sahahsuta).  The  last  four  are  mentioned 
together  in  the  Sarvanukramam  on  RV.  viii.  102:  agnih  pavakah,  sahasah  sutayor  vdgnyor 
grhapati-yavisthayor  vaanyatarah  ; according  to  Sadgurusisya,  Agni  Grhapati  and  Agni 
Yavistha  are  sahonamnah  putrau. 

62.  Agni  Saucika  departed  from  the  gods,  so  a Yedic  text 
(relates).  He  on  departing  entered  the  seasons,  the  waters  a,  (and) 
the  trees. 

W3HTPR  Bn,  Am1.  — B,  Am1.  — 

bs,  Am'p. 

a Cp.  Sarvanukramam : sauciko  ’ gnir  apah  praviSya. 

63.  Then  the  Asuras  appeared,  when  Agni  the  oblation-bearer 
had  vanished.  The  gods,  having  slain  the  Asuras  in  fight,  looked 
about  in  quest  of  Agni. 

^ MSS.,  jf^n. — °%^rT  hr,  hdm1,  °%^cT  f,  p. — fsTT- 

kdfrn,  *1=1 Cl*t  b. — ^jfvi  hrm1p,  fbn. — The  end  of  the  varga  is 

here  marked  by  ^ in  lim1,  after  the  preceding  line  in  b,  not  at  all  in  dfk. 

14.  Story  of  Agni’s  flight  (continued). 

64.  Now  Yama  and  Varunaa  espied  him  from  afar.  Both  of 
them,  taking  him  with  them,  went  to  the  gods. 


RV.  x.  51] 


BKHADDEVATA  vii.  65— 


[268 


hm'rf,  WrTTR.  n,  *TT)^Wt  xTTJJnrR- 

7IR  b. — WPR  Am1p,  M bn. 

a On  Varuna’s  powers  of  vision,  cp.  above,  iii.  134. 


65.  On  seeing  him  the  gods  said:  ‘0  Agni,  bear  our  oblations, 
and  accept  boons a from  us ; do  thou,  0 brilliantly  shining  one, 
attend  upon  us  ; 

B do  thou  thyself  graciously  make  the  paths  trodden  by  the 
gods  easy  to  traverse.’ 

fFT  hdrp,  m\  ^TRJ^bn,  fk. — ^ Am1,  <TTR 

np,  W b,  cRf,  (*f)^k. — ^T^rfP^hmbip,  ^TWrT’t  b,  fk,  *tP3 

r.  — i'RT’TR  m1,  <?q4JMlrt  f,  °WT«TTrt  k,  ^qRRT  bn. — fnfin,  ^TT- 
'ftRi  b. — The  third  line  of  65  is  found  in  bfknfn,  but  not  in  hdr. 

a The  reading  varan  seems  preferable  to  varam,  because  several  boons  are  asked  by 
Agni  (7 3,  74),  and  especially  because  the  expression  sarvan  eva  varan  daduh  is  used  in  76. 

66.  Agni  then  answered  them  : ‘ What  all  ye  gods  have  said 
to  me  I will  do  ; but  let  the  five  races  enjoy  my  priesthood  ’ a — 

RR  rlRftn:  hrbk,  <R  rT^TfWTRp. — ndrbfkn,  'WrTT0  rVra, 

frT  hdr3,  f?f%  ^7T  p. — JTR.  b,  W[  fk, 

r,  °-q  ^T<j  *TT  r1  r4 r6,  ^RTtT  p,  hdr3,  W^rT  n. — fWT  $ 

Am'p,  ^fft  ^ B. — fN  hdm1r3pB,  fN  r. 

a Cp.  BV.  x.  53.  5 : panca  jand  mama  hotram  jusantam. 

67.  now  the  fire  at  the  entrance  of  the  shed  ( saldmukhya ), 
that  which  is  brought  forward  ( pranlta )a,  the  son  of  the  Lord 
of  the  House  b,  the  northern  and  the  southern  fire,  these  are  held 
by  tradition  (smrta)  to  be  the  five  races. 

hdm1  r3bp,  fk,  r.  — The  end  of  the  varga  is 

here  marked  by  in  bfk,  not  in  hdm1. 

a That  is,  the  AhavanTya  fire.  b That  is,  the  Garhapatya  fire. 


15.  The  meaning  of  panca  janah. 

68.  Men,  Fathers,  Gods,  Gandharvas,  Serpents,  Demons11; 

B (or)  Gandharvas,  Fathers,  Gods,  Asuras,  Yaksas  (and)  Demons1* : 


269]  — vii.  72  TRANSLATION  AND  NOTES  [RV.  x.  51 


farrft  im’r,  *T-pzrr:  ninfr  bfk. — spstttw:  m’bf,  (^grr)  Trwr- 

^PTT  p. — 68C(l  is  found  in  m1bfk,  but  not  in  hd,  nor  is  it  mentioned  in  r. 

a The  last  two  are  probably  meant  to  form  one  group  so  as  to  make  five  altogether. 
b This  alternative  list  represents  the  opinion  of  ‘ somo  ’ quoted  in  Nirukta  iii.  8 (on 
RV.  x.  53.  4)  except  that  the  Yaksas  are  there  omitted : gandharvah  pitaro  devd  asurd 
raksdmsijty  eke.  (Cp.  JRAS.,  1894,  p.  20.)  Here  also  the  last  two,  Yaksas  and  Raksasas, 
are  meant  to  form  one  group.  The  two  lists  in  68“ 6 and  68C(1  have  four  classes  in 
common : pitarah,  devdh,  gandharvah,  ruksasdh  ; but  for  manusydh  and  uragdh  in  the  first 
we  have  yalcsah  and  asurah  in  the  second. 


69.  Yaska  a and  Aupamanyava  state  these  to  be  the  five  races. 
6akatayana  thinks  they  are  the  (four)  castes  with  the  Nisadas  as 
a fifth. 

hdr,  drVm1,  k, 

*?T U *1  d%%cfR  p,  b. 

a In  Nirukta  iii.  8,  Yaska  does  not  give  his  own  opinion,  but  states  the  view 
of  some  (above,  68,  noteb)  which  is  practically  the  same  as  that  of  68c<i;  while  what  he 
states  to  be  Aupamanyava’s  opinion  is  that  attributed  to  S'akatayana  in  6gcd.  The  opinion 
of  the  AB.  iii.  31.5  is  nearly  identical  with  that  given  in  68  “6  (the  raksasah  being  omitted): 
devdh,  manusydh,  gandharvapsarasah,  sarpdh,  pitarah  ; see  Roth,  Erliiuterungen,  p.  28. 


70.  &akapuni,  however,  thinks  they  are  the  (four)  priests  ( rtvij ) 
and  the  institutor  of  the  sacrifice  ( yajamdna ). 

B Those  (priests)  they  call  ‘ Hotr,’  ‘ Adhvaryu,’  ‘ Udgatr,’  and 
‘ Brahman.’ 

*T5T?IT«i  ^ b,  ^T5I?TT*rg  hdn^rfkp. — 0'*ctyt*l«Tlsi  l°  m\  ^3^7°  fkr2, 

b. — sT^TT  %f?T  m1,  cTT^b,  sTTW%  rTT^fkr2. — ^f*rT  HT^m1, 

r(H  b,  cTT*f  fkr2. — 70^-72  are  found  in  bfkr2m1,  but  not  in  A. 

B 71,  72.  Eye,  ear,  mind,  speech,  and  breath,  say  the  theosophists 
( atmavadin ).  They  are  stated  to  be  Gandharvas  and  Apsarases, 
Gods,  Men,  Fathers,  and  Serpents  in  the  sacred  text  of  the 
Aitareyaa  Brahmanab — 

‘ and  (continued  Agni)  whatever  other  terrestrial  creatures 
(prthivijdtclh)  and  other  divine  beings  {devdh)  there  are  that 
receive  worship  {yajhiyah). 


RV.  x.  51-] 


BEHADDEVATA  vii.  73— 


[270 

72.  5TTWW  b,  sTTW^TTO  m1fkr2.  g ^fw:  b,  g gfTOt  fkr2,  TOfTOiT: 
m1  (cp.  gfiroro:  in  RV.  x.  53.  4). — The  end  of  the  varga  is  here  marked  by  ^14  in 
bfm1,  not  in  k. 

a See  above,  69,  note  a.  b 67-72°^  is  a parenthetical  explanation  of  panca  janah. 

16.  Story  of  Agni’s  flight  (continued). 

73.  And  let  me  have  long  life,  and  various  oblations,  and  let 
my  elder  brothers  enjoy  safety  at  every  sacrifice  a ; 

bm’r,  "9TOT  sn;  b,  TOT  (only)  f,  TOTOV  kr2. 

a This  and  the  following  s'loka  are  based  on  RV.  x.  51.  8. 

74.  and  let  the  preliminary  ( prayaja ) and  the  final  oblations 
( anuyajci ),  the  ghee,  and  the  victim  in  the  Soma  (sacrifice)  have 
me  as  their  divinity,  and  let  the  sacrifice  (in  general)  have  me 
as  its  deity.’ 

Xf  TPj:  hdm1r3bfkr2,  TO:  Tp*f:  r,  (gfa)  TO  p.  — m'n, 

^ hdr3,  % fkr2,  bprVr6.— < ^ m1krp, 

^ f,  ^ b,  tf  n,  hdr3. 

75.  This  was  accorded  ( pratyardhi ) with  (the  words)  ‘Thine, 
O Agni,  the  sacrifice  ’ ( tavagne  yajnah  : x.  5 1 . 9C) ; and  he  (became) 
Svistakrt  (offering  right  sacrifice),  to  whom  the  three  thousand, 
three  hundred  and  nine 

^rTrUMTfvt  r3,  hdrbfk,  TO  n. — TO  Am1  r6,  TO  bfkr2.— 

75°^  is  found  in  hdr3fkr2r5n,  but  is  wanting  in  r1r4r°m1p. 

76.  and  thirty  godsa  gave  all  (these)  boons.  Then  Agni, 
well-disposed,  pleased,  honoured  by  all  the  gods, 

TO  *J  hm’r,  p,  TOTO  bf— TOTTO  hndr,  TOT^rfR.  bfp. — 
h m1  r,  TOpR  bfkn  f). 

a Cp.  RV.  x.  52.  6 ; see  my  ‘ Vedic  Mythology,’  p.  19  (middle). 

77.  shaking  off  his  limbs,  the  divine-souled  oblation-bearer, 
pleased  in  company  with  his  brothers,  unweariedly  performed  the 
office  of  Hotr  ( hotram ) at  sacrifices. 


271]  — vii.  8 1 TRANSLATION  AND  NOTES  [-RV.  x.  55 


Dnjmyrfa  r,  b,  f^prr^Tfa  m\  fr^rr^TDr  hd,  f^^rrDr  f, 

f^P*TTf^T  k. — tfl^T^lidm’^bk,  ^T^H,fr:  is  the  word  used  iu  RV.  x.  gi.  4. — 

f|^n<jn  hdr,  |<iJT  bfk. — The  end  of  the  varga  is  here  marked  hy  in  m’bfk, 
not  in  hd. 


17.  Story  of  Agni’s  flight  (concluded).  RV.  x.  54-57. 

78.  His  bone  became3,  the  Devadaru  tree;  his  fat  and  flesh, 
bdellium ; his  sinew,  fragrant  Tejana  grass  ; his  semen,  silver 
and  gold  ; 

*prf*i7f5T^  hd,  tIor  b,  g*n4  rrsre  i 0 ^ kr2)  fkr2. — hdm’p,  wr*j: 

bfr,  vrg:  kr2,  rVr8. 

a The  earliest  expression  of  the  notion  of  parts  of  the  body  being  united  with  or 
turned  into  something  analogous  in  nature  appears  in  one  of  the  funeral  hymns  of  the  RV., 
x.  16.  3:  suryam  caksur  gachatu  vdtarn  dtmd,  &c.  Cp.  BD.  vi.  106,  151. 


79.  the  hair  of  his  body  ( romdni ) became  Kasa  grass  ; the  hair 
of  his  head  ( kesdh ),  Kusa  grass  ; and  his  nails,  tortoises ; and  his 
entrails  also  (became)  the  Avaka a plant ; his  marrow,  sand  and 
gravel ; 

hd,  %STRT  hfkr. — *n^TDT  ^ hm1rbfk,  *i*st I^V!! I p. — hdr, 

^hrrDr  fk>  wrrftr  b. — trrwwrbfkp,  Iwrtm  hdmL. — hdnflbf 

kr2p,  OfTlTT^Tr:  r3.  “fT^TT:  r. 

a Between  the  two  readings  caivapy  avaka  (B)  and  saivalas  tv  eva  (A),  I have 
decided  in  favour  of  the  former,  as  avaka  is  the  older  word  (which  occurs  in  the  RV.),  for 
which  the  later  word  saivala  (identical  in  meaning)  would  have  been  substituted  as  more 
familiar,  the  substitution  being  probably  assisted  by  the  similar  beginning  ( caiva° ) of  the 
original  reading. 

80.  his  blood  and  bile  (became)  various  minerals,  such  as  red 
chalk.  Thus  Agni  and  the  Gods  with  the  three  hymns  (beginning) 
‘ Great’ a ( mahat : x.  51-53) 

fafwr  hdm\  fk,  faDrd  hr. 

a Cp.  SarvanukramanI : agnih  . . . devaih  samavadad  uttarais  tribhih. 

81.  conversed.  Now  the  two  following  (hymns)  ‘That  of  thee’ 
{tarn  su  te:  x.  54,  55)®  after  this  are  addressed  to  Indra. 


BRHADDEVATA  vii.  82— 


Ry.  x.  55-] 


[272 


B In  the  (stanza)  ‘ Who  lonely  runs  ’ ( yidhum  dadranam : x.  55.  5) 
Sun  and  Moon  are  praised. 

"ij^r  hm1r,  fkp,  ^ b.— g rrf  g ^ bkr, 

h,  d. — 8ic<*  and  82“^  are  not  found  in  A,  but  in  B and  m1  only. 

a On  the  pratlka  tarn  su  te  see  my  note  in  the  JRAS.,  1894,  p.  15,  showing  the  constant 
confusion  in  the  MSS.  between  suta  and  stuta  (cp.  also  the  various  readings  of  saha/isute , 
above,  61). 

B 82.  The  praise  here  also  appears  as  of  Breath  and  of  Soul a. 

The  two  (hymns)  ‘ This’  ( idarn : x.  56,  5 7)  are  addressed  to  the  All- 
gods. In  the  second  (57)b  there  is  a triplet  (3-5)  to  Mind  ( manas ). 

^ hndr,  °^wr  b,  fk.— hdr3, 

r,  m1,  fafwr  fkr2,  b. — 

The  end  of  the  varga  is  here  marked  by  (instead  of  in  bfk,  not  at  all  in  hd. 

a RV.  x.  55.  5 is  commented  on  in  this  sense  also  in  Nirukta  xiv.  18.  Cp.  BD.  vi. 
*34.  136*  b This  pada  (82^)  in  B is  identical  with  I02d  in  A and  B,  and  may 
have  been  due  to  its  occupying  a similar  position  on  the  following  page  in  the  original 
of  B.  In  any  case  there  is  no  mention  of  the  Angirases  in  the  text  of  EY.  x.  57.  Nor 
is  there  any  trace  of  Aryaman  in  it.  On  the  other  hand  manas  is  invoked  to  return  in 
x.  57. 3-5 ; I have  accordingly  made  the  emendation  (cp.  85^).  4*1  hi  H. is  probably 

due  to  *l«f*T*p,  by  the  loss  of  one  becoming  *Htb>  the  lacking  syllable  then  being 
supplied  by  tf,  with  the  consequent  change  of  «T  to  JIT. 


18.  Story  of  Subandhu:  RV.  x.  57-59. 

83.  The  first  (stanza)  is  addressed  to  Indra  (x.  57.  1),  the  second 
to  Agni  (2),  the  last  (6)  has  the  Soma  (mentioned)  in  it  (tat)  for 
its  deity. 

B This  (hymn)  praises  the  Fathers  a also  (and)  should  be  recited 
(in  that  sense)  by  priests  ( drtvija)l\  The  hymn0  (beginning) 
‘ Which  ’ ( yat  : x.  58),  coming  next  after  that, 

h mb- bfk,  JTORT  rVr°. — 

lidm1  rfk,  b. — 83**  in  r1r4r6  appears  as  ^1  1+iVP  g which 

is  practically  identical  with  83^.  This  indicates  that  though  83^  does  not  occur  in  A 
(but  in  Bin1  only)  it  was  known  to  the  copyists  of  some  A MSS.  — ^TrT^  b, 

^ f,  ^ TO  kr2,  ^ m1.— bin1  fkr2. 

a The  pitarah  are  invoked  in  x.  57.  5.  b Cp.  Sayana’s  introductory  remark  on 
RV.  x.  57  : mahdpitryajne  ’ py  etad  rtvigbhir  japyam.  0 Siiktam  belongs  to  84. 


— vii.  87  TRANSLATION  AND  NOTES  [-RV.  x.  58 


273] 

B 84.  is  connected  with  a story : hear  it  from  me  desirous  of 
telling  it.  When  he  had  lost  consciousness  from  stupefaction, 
having  been  struck  down  by  an  enemy, 

Tjprrfrg  m\  fkr2,  b. — sRftfrauhrei  fkr2,  qffu- 

b,  f^iw  m1.— m\  b,  IXlWt 

fkr2. — ^ bfkr2,  ^ m1. — This  sloka  is  found  iu  B and  m1  only. 

85.  Subandhu’s  life  is  (here)  recalled a ( jivavrtti ) or  (the  hymn) 
is  (in)  praise  of  Mind  ( manas ). 

King  Asamati,  of  the  race  of  Iksvakub,  the  Rathaprosthac, 
cast  offd  ( vyudasya ) his  domestic  priests 

hm1  r,  l^ff  b,  f,  k. — hm'b, 

fk,  *H*T14t  r. — ^ hm1  rb,  *1^  f,  k. — *1*140  ndr, 

hdbfk  (°*T  bfk).  — hdrbfk,  °^Tf:  rhV,  °^ri^i  m1  (cp.  v.r. 

96).— wfm:  br,  Tynftwr.  f,  Tyrftwr.  kr2,  br3,  °HT^d. 

a In  order  to  keep  84  (B)  separate  from  85  I have  had  to  change  the  construction ; 
literally : * The  hymn  x.  58  (in  84)  is  (meant  to  be)  a recall  of  the  life  of  Subandhu  (85) 
who  had  lost  consciousness,’  &c.  (84).  b Iksvaku  is  mentioned  in  RV.  x.  60.  4 ; 

cp.  Sarvanukramani  : aiksvako  rajasamatih.  0 Cp.  RV.  x.  60.  5 : asamatisu  rathapro- 

sthesu.  d This  word  belongs  to  86 ; cp.  Sarvanukramani : purohitams  tyaktva. 

86.  Bandhu  and  the  rest  who  in  the  Mandala  of  the  Atris 
(v.  24)  are  seers  of  Dvipadas  ( dvaipadah ) a.  The  two  crafty  priests 
named  Kirata  and  Akulib 

% hd,  % b.  m1.  f,  k. — bkr, 

f^TTfTT^f%  f,  fa^Vdt  hdmVs,  rbVr5. 

a Cp.  Sarvanukramani : ukta  rsayo  dvaipade  tv  atrimandale.  b On  these  two  names 
cp.  S'B.  i.  1.  414  and  the  Satyayanaka  in  M.  M.,  RV.2  vol.  iv,  p.  167,  and  var.  lect.,  pp.  c-cvii. 

87.  Asamati  made  his  domestic  priests  ; for  he  considered  them 
the  besta.  These  two  priests  having  become  pigeons  and  having 
gone  against  the  Gaupayanas, 

gftVTrT  hm1r,  fk,  b.— bm  1r,  fk— hdr, 

fk,  wanting  in  b. — M 1 <1  »i H I*T  hdmb-,  b,  «T|  M N *1 1 1*! ^ fk. — 

None  of  the  MSS.  mark  the  end  of  the  eighteenth  varga. 

a Cp.  Sarvanukramani:  maydvinau  sresthatamau  matva  purodadhe ; cp.  Sadgurusisya, 
P-  153- 
II. 


N n 


RV.  x.  58-] 


BRHADDEVATA  vii.  88— 


[274 


19.  Story  of  Subandhu  (continued). 

88.  fell  upon  Subandhu  with  their  crafty  power  and  their 
magical  art  (yoga).  From  the  pain  (caused)  by  their  attack,  he 
swooned  and  fell. 

hmh,  jttstr  *fr*rrw  b,  ^rr^rr^n^rrw  f.  k. — 

afpra^hdndrfk,  hdrb,  f,  k. 

81).  When  they  had  plucked  out  (alucya)  his  spirit  (asu)&,  they 
went  to  the  king.  Then,  after  Subandhu  had  fallen  lifeless  to  the 
ground,  the  three  brothers13, 

hm1rb,  f,  ^ k.  — ndr,  hdr3r5,  r2, 

b,  ^rfiTSpj  fk. — JHTM  hdndr,  JjTTrTfXl  bn,  omitted  in  fk. 

a Cp.  Sarvanukramanl : subandhok  prdndn  aciksipatuh . b 89®^  and  90° ^ are 

quoted  in  the  Nitimaujari  on  RV.  v.  60.  12. 

90.  the  Gaupayanas,  all  together  muttered,  as  a spell  for  good 
luck,  (the  hymn)  ‘Not’  (md:  x.  57);  for  bringing  back  his  soul 
(mana-dvartana)  they  had  recourse  to  (abhi-yd)  the  hymn  ‘ Which  ’ 
(yat:  x.  58) a. 

hndr,  bfk. — bfk(S),  JWWtN  r2, 

hdm1r. — hm'rb,  Wpj:  fk. 

a Cp.  Sarvanukramanl : md  . . . svastyayanam  japtva  . . yat  . . mana-avartanam  jepuh. 

A 91.  And  the  following  (triplet)  which,  (beginning)  ‘Let  be  pro- 
longed’ ( pra  tari : x.  59),  they  muttered  with  a view  to  remedies  is 

the  first  triplet  of  the  hymn  (1-3)  : it  is  there  meant  to  drive 
away  (< ctpanodana ) Dissolution  (nirrti) a. 

hd,  m 1t  (cp.  RV.  x.  59.  9 : 5*WT). — hdmVr*  r,  ^f?T 

bfk  (the  pratlka  of  RV.  x.  59,  because  91“^  is  wanting  in  these  MSS.). 

a Cp.  Sarvanukramanl : pra  tari  . . . nirrter  apanodanartham  jepuh. 

92.  Now  the  three  verses  ‘ Not  at  all  ’ (mo  su : x.  59.  4a6e)  are 
addressed  to  Soma,  the  last  (4^)  to  Nirrti a:  this  whole  stanza 
being  addressed  to  Soma  and  Nirrti.  The  following  two  (stanzas  : 
5,  6)  are  (in)  praise  of  Asuniti. 


275]  — vii.  96  TRANSLATION  AND  NOTES  [— RY.  x.  60 


*fr  fferfa  g hm’r,  facmmv.  bf,  *ft  f^rr^rr:  k.  — r,  f^frft  hdr3 

bfkr*. — °*ftf7T  *gf?T:  h,  ^ d,  r,  bf, 

°«fbkfa:  fit  k. 

a The  statement  of  the  Sarvanukramani  is  : the  first  four  stanzas  they  muttered  for 
the  purpose  of  driving  away  Nirrti,  in  the  fourth  they  praised  Soma  also. 


93.  Now  in  (this)  couplet  Yaska  a thinks  the  last  verse  (59.  6d) 
is  addressed  to  Anumati. 

The  end  of  the  varga  is  here  marked  by  in  bfk  (not  at  all  in  hdm1)  thus 
giving  five  and  a half  slokas  to  this  varga  (if  91°^  is  included)  and  leaving  five  and 
a half  for  the  next. 

a Yaska  comments  on  the  preceding  stanza  (x.  59.  5)  in  Nirukta  x.  39,  but  says 
nothing  about  x.  59.  6d. 


20.  Detailed  account  of  RV.  z.  59,  60. 

Earth,  Heaven,  Soma  and  Pusan,  Air,  Pathya  and  Svasti 

94.  are  traditionally  held  (to  be  the  deities)  in  the  stanza 
* Again  to  us  ’ ( punar  nah  : x.  59.  7)  for  the  alleviation  ( santi ) 
of  Subandhu.  The  triplet  ‘Blessing’  (Jam:  x.  58.  8-10)  is  to 
the  Two  Worlds  ( rodasi ),  while  in  the  stanza  ‘Together’  ( sam : 
x.  59.  10)  the  (first)  hemistich  is  addressed  to  Indra. 

bkr,  wq  f,  tfr*ng  hdm1.— g hd^m1,  g ^prr  n fr*r. 
b,  ^ f,  ^ srgir:  k. 

95.  Now  they  praised  the  Two  Worlds  for  the  destruction  of 
infirmity  ( rapas ) : ‘ infirmity  ’ is  stated  to  be  a designation  of  sin 
or  (bodily)  trouble  a. 

% h d m1  r,  % bfk— hdr,  m1,  b,  (gfffi)  f,  k. 

a Cp.  Nirukta  iv.  21 : rapo  ripram  iti  papanamanl  bhavatah. 


96.  Then  with  the  four  stanzas a ‘ Hither’  ( a : x.  60.  1-4)  they 
praised  the  scion  of  Iksvaku,  and  after  praising  him  they  uttered 
prayers  for  him  with  the  stanza  ‘ 0 Indra,  dominion  ’ (indra 
Jcsatra  : x.  60.  5). 


RV.  x.  60-]  BRHADDEVATA  vii.  97 — [276 

WrgTRhdr,  k,^T^  bm1:  cp.  the  various  readings  above, 

vii.  85  and  v.  14. 

a Here  we  have  rgbhis  catasrbhih,  but  in  vi.  41  rgbhii  caturbhih. 

97.  And  their  mother a praised  the  king  with  (the  stanza)  ‘Of 
Agastya  ’ ( agastyasya  : x.  60.  6).  b The  king,  having  been  (thus) 
praised,  went  to  the  Gaupayanas  full  of  shame. 

hdrbfk,  ^JT  <RTrTT  n. — qpTl  bm1  rs,  IJrTt  q fk, 

hd. — ^sfl^Rhdr,  omitted  in  fk,  4JlTldtCs>  (^dl^tl^t  I fell)  n. 

a Cp.  Arsanukramanl x.  24:  svasaagastyasya  matgjsam.  b The  following  passage 
(97cci-ioi)  is  quoted  in  Sayana  on  RV.  x.  60.  7.  Parts  of  it  (^-g8ai,  ggcd-iooab)  are 
also  quoted  in  the  Nltimafijarl  on  RV.  x.  60.  12. 

98.  As  among  the  Atrisa  they  had  also  praised  Agni  with 
a dvipada  hymn  ( dvaipada ),  Agni,  on  his  part,  said  to  them,  ‘ Here 
within  the  sacrificial  barrier  ’ ( antahparidhi ) b is  the  spirit 

*(%*rrw>  bfkn,  r,  hm'rfknOOs,  q^J 

n,  n (m),  rVr6,  b. — hdm1,  qrfq- 

r,  wrfqysp  bfs,  k.  — T??TT«trs,  TjqT'tm1,  ^*H«tb,  fk, 

trrc:  hdr3. — 8,  Am'r5,  b,  qyW3^!  fkrn. The  end  of 

the  varga  is  here  marked  by  ^0  in  bfk,  not  in  hdm1. 

a That  is,  in  RV.  v.  24.  b Cp.  Sayana  on  RV.  x.  60  and  his  quotation  from  the 
^atyayanaka  in  M.  M.,  RV.a  vol.  iv,  p.  175. 

21.  Story  of  Subandhu  (concluded).  Deities  of  RV.  x.  61-66. 

99.  of  Subandhu ; that  of  this  scion  of  Iksvaku  also  has  been 
guarded  by  me  desirous  of  the  welfare  (of  both).’  Having  given 
(back)  his  spirit  to  Subandhu  and  saying  ‘ Live,’  the  Purifier 
(pdvaka), 

rWbr2,  fk,  », 

%^rr^TT  hdm1,  t^rr^r  r.  — fSHTf^TT  hndrs,  b, 

ff^fwr  fk.  — hm1r3r2s,  °*rTCJ  bk,  °qTg  f,  r,  °1TPV  n,  °qP3 

n(hm). — ^%(^FT  hm’rs,  (IJWT  fkn,  b. — q'  hm'r,  ^ bfk. 

100.  having  been  praised  by  the  Gaupayanas,  went  back 

pleased  to  heaven.  They,  rejoicing,  summoned  the  spirit 


277]  — vii.  104  TRANSLATION  AND  NOTES  [-RV.  x.  64 

of  Subandhu  with  (the  stanza)  ‘ He  as  a mother  ’ ( ayam  mata  : 
x.  60.  7). 

Vfa  hmY  tpr  bfkn— hdm’r,  bfkr2. 

101.  Pointing  to  the  body  of  Subandhu  prostrate  on  the 
ground,  they  sang  the  remainder  of  the  hymn  for  the  maintenance 
of  his  consciousness  ( cetas )a. 

a According  to  tbe  SarvanukramanT,  they  summoned  back  his  life  with  stanzas  7-1 1 : 
parabhih  subandhor  jivitam  ahvayan. 

102.  And  in  the  (stanza)  ‘This’  (ayam:  x.  60.  12)  they  indi- 
vidually ( prthaJc ) touched  him  with  their  hands  when  he  had 
recovered  his  spirit a. 

There  are  six  (hymns)  addressed  to  the  All-gods  (beginning) 
* This  ’ (idam  : x.  61-66).  In  the  second  (62)  there  is  praise  of  the 
Ahgirases. 

*rarrcjr,  srarr^fk,  sps^-rcjhm’b  s). — fisrerr  hmL.f^rorfbfk. — 

o^pr^hdrk,  °^Uctb.  — °fjT^T  hdrb,  DlfWT  k,  #tl^rT  f 

(cp.  82). 

a Cp.  SarvanukramanT : tarn  antyayd  labdhasamjftam  asprsan. 

103.  (The  seer)  praises  (them),  proclaiming  (their)  birth,  and 
activity,  and  friendship  with  Indraa.  ‘May  he  now  prosper’  (pra 
nunam  : x.  62.  8-1  i)b  and  the  rest  are  a praise  of  Manu,  son  of 
Sa varna  ( savarnya )c. 

TO  hdr,  ^R  ^ TO  bm1,  ^R  ^ WT 

%%  ^T^rt  f. — *rrw^r  hm1fr  (=EV.  x.  62.  9),  *TRI^  bk. — ro3cd-I06  are  omitted 
in  d^r6. — The  end  of  tbe  varga  is  here  marked  by  in  bfk,  not  in  hdm1. 

a Cp.  v.  164.  b Sayana  on  EV.  x.  62.  7 quotes  a s'loka  from  fsaunaka,  and 

another  in  his  introduction  to  x.  62.  8 : neither  comes  from  the  BD.  0 The  Sarva- 
nukramanT has  the  metronymic  form  savarni.  EY.  x.  62.  9 has  savarnya  and  11  savarni. 
Cp.  BD.  vii.  1. 

22.  Details  of  EV.  x.  63-66.  Deities  of  EV.  x.  67-72. 

104.  And  for  the  sake  of  long  life  for  him  the  seer  praises  the 
gods  : (so)  he  came  upon  ‘ Her  that  well  guards  ’ ( sutrdmdnam : 
x.  63.  10)  (and)  ‘Her  that  is  great’  (mahlm  u su )a.  ‘Of  Daksa’ 
(daJc$asya  : x.  64.  5)  is  (in)  praise  of  Aditi. 


RV.  x.  63-]  BRHADDEVATA  vii.  105 — [278 

hm’r,  bfk  (§•  bk). — bm'bf,  g 

d,  r,  kr2. 

a AV.  vii.  6.  2 ; VS.  xxi.  5 ; TS.  i.  5.  n5  ; quoted  in  AB.  i.  9.  8;  AS*S.  iv.  3 (cp. 
Sayana  on  KV.  x.  63.  10).  It  does  not  occur  in  the  Kashmir  collection  of  khilas. 


105.  ‘The  goddess  of  Welfare,  indeed’  ( svastir  id  dhi : x. 
63.  16)  is  (in  praise)  of  Pathya  svastia;  ‘Welfare  to  us’  (svasti 
nah : 15)  is  (in)  praise  of  the  Maruts b ; for  it  is  stated  in  the 
texts  of  the  Adhvaryus c (with  regard  to  it)  ‘ He  repeats  the 
stanza  addressed  to  the  Maruts.’ 

b,  TOT^i  m1  fkr,  hd. — f|  hdm  1r,  '^1^4^ 

if*  ft  b,  ff  fk- 

a Here  Pathya  svasti  is  one  goddess  ; otherwise  Pathya  and  Svasti  are  treated  as 
two  goddesses,  as  in  Naighantuka  v.  5.  b According  to  the  Sarvanukramanl  both 

15  and  16  are  addressed  to  Pathya  svasti;  but  the  Maruts  are  mentioned  in  ig  and  the 
authority  of  the  Yajur-veda  is  here  adduced  to  show  that  15  was  ritually  applied  as 
a Marut  verse.  0 This  is  evidently  a passage  from  a Brahmana  of  the  Yajur-veda. 

106.  So  also  in  the  (stanza)  ‘The  Cow  that’  (yd  gauh : x.  65.  6) 
the  Middle  Vac  is  praised;  ‘ To  Mitra  ’ (mitraya  : 5)  is  addressed 
to  Mitra -Varuna ; ‘ Bhujyu  from  distress’  ( bhujyum  amhasah : 12) 
is  addressed  to  the  Alvins  a. 

*ramT  g m\  g hdrfk,  HWRTct  b. 

a None  of  these  details  about  65  are  given  in  the  Sarvanukramanl,  where  it  is  simply 
stated  to  be  vaitvadeva. 


A 107.  He  also  praises  Manu  and  the  Middle  Vac  in  the  couplet 
containing  svasti&  (x.  66.  14,  15). 

Then  the  two  (hymns)  ‘This’  (imam:  x.  67,  68)  are  addressed 
to  Brhaspati ; ‘ The  auspicious  ’ ( bhadrah  : x.  69)  is  addressed  to 
Agni ; (then  comes)  an  Apr!  hymn  (x.  70). 

Tjftwnfq  ^ r,  ^ftsn  hdm1. — <rr4  ^ ^T^raTRTHbd.— This 

line  is  found  in  hdr,  not  in  bfk.  I assume  from  this  that  it  is  not  in  Mitra’ s B MSS. 
either,  though  he  has  no  note.  The  line  occurs  in  m1  also,  not  here,  however,  but  between 
I03a6  and  103*^. — j r,  I hdm1bfk  (one  syllable  short).  — hm1r,  ^5^ T 
bfkr2.— Wfini:  hdm1  bf,  ^rfl^T:  kr2,  r,  (^n^lTO*l)TTO  rVr®. 


279] 


— vli.  1 1 1 TRANSLATION  AND  NOTES  [-RV.  x.  71 


• svasti  dvrca  appears  to  refer  to  x.  66.  14,  15,  as  the  word  svasti  occurs  in  both 
these  stanzas,  Vac  is  mentioned  and  Manu  might  be  considered  to  be  alluded  to  in  the 
words  vasisthah  pitrvad  vdcam  akrata  (14).  Otherwise  the  reference  might  be  to  x.  65.14, 15 
(the  latter  is  identical  with  66.  15),  but  neither  svasti  nor  Vac  occurs  in  65.  14,  though 
Manu,  on  the  other  hand,  does.  Possibly  both  65.  14,  15  and  66.  14,  15  are  meant,  as 
the  second  stanza  is  common  to  both. 

B 108.  In  the  first  (hymn)  addressed  to  Brhaspati  (67)Brahmana- 
spati  (appears)  in  a hemistich  ( yed ).  In  the  hymn  to  the  All-gods 

here  (72)  Brhaspati  is  also  praised  in  a hemistich  (2ab) : (that  is)  in 
the  one  beginning  ‘ Brahmanaspati  ’ (72.  2ab)  by  changing  ( vi - 
kdratah)  the  characteristic  term  ( linga-vakya ) a. 

These  three  lines  are  entirely  omitted  in  hdr  ; m1  omits  the  second  and  third  pada; 
fk  omit  the  second  pada.  Thus  b is  the  only  MS.  which  has  the  lines  complete. 
51  b (io85).  — b,  fk,  fsrff 

m1. — The  end  of  the  varga  is  here  marked  by  ^ in  bfk. 

a That  is,  in  both  hemistichs  Brhaspati  is  praised  under  the  substituted  alternative 
name  of  Brahmanaspati.  67.  ^ as  well  as  72.  2ab  begins  with  brahmanaspatih. 


23.  Detailed  account  of  B.V.  x.  71. 

109.  That  knowledge  which  is  immortal  light  and  by  union 
with  which  one  attains  to  Brahma,  Brhaspati  praised  next 
( atha )a  with  a hymn  (7i)b. 

hdm1  r,  Wt  bfk. 

“ That  is,  after  the  one  last  mentioned,  the  Apr!  hymn,  in  107.  b This  sloka 

is  quoted  by  Sadgurusisya  on  RV.  x.  71  and  by  Sayana  on  x.  71.  12. 

110.  Now  the  employment  of  formulas  for  the  sake  of  a livelihood 
is  forbidden.  There  appears  here  for  the  most  part  correct  know- 
ledge of  the  essential  meaning  of  the  Veda  (as  the  subject  of  the 
hymn). 

Sfhpmjhndr,  °5rf^bk,  Wtf^TTT^f. — ff  h m1  r,  “TTTTtT^  b,  ^T^f. 

111.  Some  teachers  say  that  there  is  here  praise  of  those 
who  are  wise  in  speech  with  some  ( abhih ) stanzas,  but  with 
others  in  this  hymn  the  man  who  does  not  know  the  meaning 
(of  the  V eda)  is  blamed. 


RV.  x.  71-] 


BRH  ADDEV  AT  A vii.  112 


[280 


W31  hm’r,  k,  bf.— hdndr,  WT  ff  b,  Witf 

r2,  ctpt  ff  fk. — ^fbr:  b,  ifr»:  fk,  ^rfw  r,  ^frn:  hdm1. — 

hm1rfk,  (^f)  *TTf*f^  b. 

112.  And  how  the  wise  found  that  (speech)  when  she  was 
located  among  the  seers a,  and  how  they  divided  her  at  the 
sacrifice — all  this  is  here  told  in  the  third  (stanza : x.  71.  3). 

^rTR.  bfk,  ^ %nJT  hm'r,  ^ d.  — m’r,  bfk, 

h,  d. — bm1,  f%3TWftkr!T  Srfol  r2. 

f,  W^hdr3,  f%^TO  ^fficfT  Win.  r. — W ^ 

sjfW^fk,  W ^ WT  ^ hdm'r— TTWtNf  nfir,  <T<Wt?R  bfk, 

bd. 

a Cp.  RV.  x.  71.  3 : tam  anvavindann  rsisu  pravistam  ; tarn  abhrtya  vy  adadhuh  purutra. 

113.  But  in  the  tenth  the  wise  man  is  lauded  (x.  71.  10),  while 
in  the  last  stanza  he  (the  seer)  states  the  distribution  ( viniyoga ) of 
the  (four)  chief  priests  and  of  their  rites  at  the  sacrifice. 

hmVf,  ^pri  bkr.  — hnfir,  BpfT  b,  r^TT  fr2r3.— hm’r, 

. — The  end  of  the  varga  is  here  marked  by  ^ in  bm1  bfk,  not  in  d. 

24.  Deities  of  RV.  z.  72-84.  Khilas. 

114.  Now  in  the  following  (hymn:  x.  72)  Daksa  a is  praised 
and  also  the  eight  sons  of  Aditi b : Dhatr,  Indra,  Yaruna,  Mitra, 
Am6a,  Surya,  Aryaman,  Bhaga  c. 

g Pd  hdm1,  g WTl  Wt  r,  <J  r1r4r8, 

g b,  g ^TMTRt  f.— m’r,  fk,  b,  t^r- 

bd,  TTf^rPT  r1  r4 r6. — fWT{iP  hdm1r,  fw:  ^ b,  fw: 

nnr  f. 

a Tbe  corruption  of  the  text  is  here  probably  due  to  a contraction,  by  which  the 
MSS.  nearly  always  remove  the  hiatus  between  the  padas  of  a line.  The  verb,  stiiyate, 
indicates  that  a nominative  singular  follows.  The  conjecture  dakso  cannot  be  said  to  have 
palaeographical  support,  but  I could  see  no  other  possibility  of  emendation.  Daksa  is 
mentioned  in  the  fourth  stanza  : aditer  dakso  ajayata,  daksad  v aditi/i  pari ; and  is  invoked 
in  the  fifth : aditir  hy  ajanista,  daksa,  yd  duhitd  tava.  The  Sarvanukramani  throws  no 
light  on  the  passage,  the  hymn  being  simply  described  as  daivam.  b Cp.  stanza  8 : 

astau  putraso  aditer  ye  jdtdh.  0 Cp.  the  enumeration  of  seven  Adityas  in  iv.  82 

(where  five  of  the  above  names  occur)  and  the  list  of  twelvo  (B)  in  v.  147  (where  seven  of 
these  names  occur).  On  the  names  of  Adityas  cp.  my  ‘ Vedic  Mythology,’  § 19,  p.  43. 


281]  — vii.  1 18  TRANSLATION  AND  NOTES  [-RV.  x.  84 

115.  The  two  hymns  (beginning)  ‘Thou  hast  been  born’  ( jani - 
sthdh  : x.  73,  74)  are  addressed  to  Indra  ; but  in  (the  hymn)  which 
here  follows  (beginning)  ‘ Let  well  proclaim  ’ ( pra  su  : x.  75)  the 
streams  ( sravantyah 1)  which  flow  east,  and  west,  and  south 

116.  are  praised  together  according  to  preeminence  ( pradhd - 
natah)  in  seven  groups  of  seven a.  * Hither  you  ’ (a  vah  : x.  76) 
is  to  the  pressing  stones  ; the  two  ‘ Of  the  sprinkling  of  the  cloud  ’ 
(abhraprusah  : x.  77,  78)  are  traditionally  held  to  be  addressed  to 
the  Maruts. 

hm'r,  b,  fkr3(r2?):  cp.  v.r.  vii.  61.  — MV1  Mfi: 

hnflr,  f.  kr3(r2?),  b. 

8 This  was  doubtless  suggested  by  the  words  of  RV.  x.  75.  1 : pra  sapta-sapta  tredhd 
hi  cakramuh. 

117.  The  two  (beginning)  ‘I  saw’  ( apasyam : x.  79,  80)  are 
addressed  to  Agni ; the  two  ‘Who  these’  (ya  imd  : x.  81,  82)  are 
addressed  to  ViSvakarman ; the  two  ‘ Who  to  thee’  (yas  te:  83,  84) 
are  addressed  to  Manyu.  But  that  which  follows,  ‘ In  my  vow  ’ 
( mama  vrate) a, 

r,  h,  d,  bfk. — WR  ^ hmL,  ^ ^ bfk. 

8 This  is  the  first  of  the  two  khilas  which  in  the  Kashmir  collection  come  between 
RV.  x.  84  and  85.  It  consists  of  32  stanzas,  chiefly  in  the  anustubh  metre,  and  begins 
with  the  line  mama  vrate  hrdayam  te  dadhami.  It  is  thus  described  in  the  accompanying 
Anukramani:  mama:  prajapatyo  hrdyo,  vaisvadevam  tu,  vivaharthasis  tv,  anustubham  tu,  &c. 
Cp.  AV.  vi.  94.  2 ; Paraskara  GS.  i.  8.  8 ; ii.  2.  6 ; S'ankhayana  S'S.  ii.  4.  1. 

118.  consisting  for  the  most  part  of  benedictions,  praises  the 
All-gods.  That  which  follows  (beginning)  ‘ Out  ’ (ut)  a,  consisting 
of  eight  stanzas,  is  (the  hymn  of)  Parakadasa  b (and)  is  addressed  to 
Agni. 

Am1,  B. — The  end  of  the  varga  is  here  marked 

by  ^8  in  bfk,  not  in  hdm1. 

8 This  khila  consists  of  eight  anustubh  stanzas  and  is  addressed  to  Agni.  It  begins 
with  the  line  : ut  tudainam,  grhapate ; and  is  thus  described  in  the  Anukramani : ud  : 
astau,  Paragadasah.  b The  hymn  being  designated  by  the  name  of  the  reputed  author, 
as  in  the  case  of  the  two  khilas  called  Prajavat  and  Jlvaputra  in  v.  92.  Cp.  Rgvi- 
dhana  iii.  21.  4:  pardkaddsasya  vidhim,  and  iii.  22.  2:  pardkuddso  dvesyartham,  &c.  See 
Meyer,  op.  cit.,  p.  xxi,  and  Oldenberg,  Prolegomena,  p.  507. 

II.  o o 


RV.  x.  84-]  BRHADDEVATA  vii.  119 — 


[282 


25.  The  Surya  hymn:  RV.  z.  85.  Three  forms  of  Usas. 

119.  The  fourth  stanza  there  is  addressed  to  Mitra-Varunaa, 
while  the  last  but  one  (x.  85.  7)  is  addressed  to  Indra  and  Agnib. 
Savitri  and  Surya c are  one  and  the  same  wife  of  Vivasvat, 

SfaTTOg^  UVrfW  h dr,  bm1,  f. — 

r,  hd,  m1,  rffi: 

UTT  bfk. 

a It  begins  with  the  pada : imam  me  mitravarunau.  b It  begins  with  the  two 

padas : anena  brahmanagne  tvam,  ay  am  cendro  na  iditah.  This  makes  the  correction  of 
aindrany  to  aindragny  certain.  0 Cp.  SarvanukramanT : savitri  surya.  On  the  three 

forms  of  Surya  see  BD.  ii.  8-10;  cp.  M.  M.,  RV.2  vol.  iv,  p.  27. 


120.  who  is  praised  as  Vrsakapayi  and  is  called  Usas.  This 
Usas  having  divided  herself  into  three,  goes  to  the  Lord  of  rays 
( gopati  — surya). 

wr  Am1,  fprr  bfkr.— fawm  hmh,  fwvrtft  fk,  b. 


121.  Becoming  Usas  before  sunrise,  Surya  when  midday 
reigns,  and  becoming  Vrsakapayi  at  the  end  of  days,  she  goes 
down. 


w:  rVr6fk,  ^TT  hdmhb.  — (=BD.  ii.  9),  f, 

kmh- ?T^f^f^hm1r(=BD.ii.9))  f^TTf^  b,  JJ^TT f^TTf^  fk  — JJ^TT 

fVT°  hdmb,  fVT°  bfk. — hmh,  bfk. — b,  f^TT- 

fr2,  Wfa  k,  hr,  dm1. 


122.  The  first  stanza  here  (x.  85.  1)  addressed  to  Surya  a is  stated 
to  be  connected  with  Satya,  Surya,  Eta  and  Soma;  but  with  the 
following  three  stanzas  (2-4)  Soma  as  a plant  is  spoken  of. 

hn^bfk,  04j4<J°  r. — hd,  r,  bm1,  ^BTT- 

fk. hd,  r,  bfk. hdm'r,  b, 

f. — hd,  r3,  r,  b,  fk.  i have 

preferred  the  reading  -%i)MRl  I because  of  ItV.  x.  85.  3 : 

a The  SarvanukramanT  describes  this  hymn  as  atmadaivatam,  and  Sadgurusisya 
explains  that  the  deity  is  Surya  except  where  any  other  deity  is  specified. 


283]  — vii.  126  TRANSLATION  AND  NOTES  [-RV.  x.  85 

123.  But  the  stanza  which  comes  next  to  these  (5)  clearly 
adores  the  moon  (candi'amas),  while  with  the  eight  (stanzas)  ‘ The 
singers’  (raibhi  : x.  85.  6-13)  the  evolutional  section  ( bhava - 
vrttam ) for  Surya  a is  expressed. 

The  end  of  the  varga  is  here  marked  by  in  bf,  not  in  hm'k. 

a The  pada  suryayai  bhavavrtlam  tu  is  identical  with  Pgvidhana  iii.  22.  3s,  where  it 
is  stated  that  a father  should  recite  suryayai  bhavavrttam  in  order  that  his  daughter  may 
procure  a suitable  husband.  This  was,  therefore,  probably  a regular  designation  of  these 
eight  stanzas  in  the  Brahmana  style  (as  suryayai  here  seems  to  b e = suryayah);  cp.  Meyer, 
Pgvidhana,  pp.  xi  and  xxviii. 


26.  Account  of  the  Surya  hymn  (continued). 


124.  The  couplet  ‘When’  (ycit : x.  85.  14,  15)  praises  the 
Alvins;  the  following  (stanza)  adores  Surya  (16);  the  seventeenth 
is  addressed  to  the  All-gods  (17);  the  following  one  is  addressed  to 
Sun  and  Moon  (18). 


hdm1  r. 


hdr,  omitted  in  bfk. — b, 

hdm1rfk  (this  perhaps  represents  an  original  f$T- 
■q  with  vrddhi  of  the  second  member  only). 


125.  Of  the  following  (stanza  : x.  85. 19)  the  first  two  verses  are 
addressed  to  the  Sun  (i9“6),  while  the  following  two  (i9e<i)  are  to 
the  Moon.  Aurnavabhaa,  however,  thinks  that  in  this  couplet 
the  Alvins  are  praised. 

PWT  hdndr,  § b,  ^ f. — hdndb,  ^T^TTHt  r.  — I25ci 
(in  addition  to  the  preceding  word  and  the  following  ) is  omitted  in  fk. 

a Cp.  Nirukta  xii.  I,  where,  according  to  some,  the  Asvins  represent  Sun  and  Moon. 


126.  For  those  two  (Asvins)  are  traditionally  held  to  be  Sun 
and  Moon,  and  Prana  (outward  breath)  and  Apana  (downward 
breath) ; and  these  two  may  be  Day  and  Night,  (or)  these  two 
(may  be)  the  Two  Worlds  ( rodasl )a. 

hdmV  bfkr2:  cp.  Nirukta  xii.  i. 

a The  first,  third,  and  fourth  of  these  explanations  are  given  in  Nirukta  xii.  i. 


RV.  x.  85] 


BRHADDEVATA  vii.  127— 


[284 

127.  For  these  two  permeate  (a^nuvate)  the  world  with  light 
and  moisture  ; and  they  fare  ( caratah ),  each  separately,  to  the 
south  and  the  north  a. 

h d m1  r,  b,  spjprTT*  f. — hdm1,  isTlcfnoT  r,  bfk. — 

**y?fr  b,  fk,  hdmV, 

^ r. 

a This  is  evidently  a paraphrase  of  RV.  x.  85.  18  : purvaparam  carato  mayaya  . . etau. 

B 128.  Surya  moves  ( sarati ) among  beings,  or  he  instigates  ( ylra - 
yati)  them  well  (su) : apportioning  ( samdadhat ) all  their  functions 
(karyani)  he  goes  among  them  in  order  to  instigate  ( iryatvdya ) 
them  wella. 

crrfa  tt  m1,  b,  gfty:  tt  fkr2.— g 

^ m1,  g yywr  b,  g fkr2.— *r^vd>T, 

b,  fk,  r2. — -128,  129  are  omitted  in  A,  but  are  found  in  bfkr2m1.— 

The  end  of  the  varga  is  here  marked  by  in  bfk. 

“ This  sloka  is  evidently  based  on  Nirukta  xii.  12,  where  surya  is  derived  from  sarti 
or  suvati  or  svlryati  ( suryah  sarter  va  suvater  va  sviryater  va).  The  BD.  follows  the  first 
and  the  third  etymology : sarati  = sarti,  su  virayati  and  su  iryatva  (condition  of  one  who  is 
to  be  well  instigated)  = suiryati.  With  Yaska’s  suiryati  cp.  his  etymology  (in  Nirukta  i. 
l)  of  vira  from  virayati  (probably  = viirayati). 

27.  Derivation  of  Candramas.  Contents  of  B>V.  z.  85.  20-30. 

B 129.  The  Moon  ( candramah ) runs  ( dramati ) beautifully  (earn) 
or  observing  ( cdyan ),  or  ( uta ) runs  as  one  worthy  to  be  observed 
(cdyanlya)  ; (or)  the  prior  (member  of  the  compound  comes)  from 
(the  verb)  cam ; or  (atha)  he  (candra)  fashions  (nir-md)  the  aggre- 
gate of  beings  (sam-etdni) a. 

RT*  b,  xfR  ^RfrT  fkr2,  xfR  yfa  m1  (xTR  Nirukta  xi.  5). — 

m1bfk,  r2.  — b (the  line 

from  RPH  is  here  repeated),  m1,  f,  TRfd^j- 

k r2.  I am  doubtful  whether  I have  succeeded  in  restoring  1 2gh  correctly. — 

^ m1  (x^#r  ^ Nirukta  xi.  5),  WT  HI  b,  ^ k,  f r2.  — ^TTTfa  r2, 

^WTf?f  bfk,  m1.  — m1,  «T  b, 

f5T^Tl^  H fk,  r2. 

a The  above  five  etymologies  of  candramas  are  based  on  Nirukta  xi.  5,  where  six 
derivations  are  given:  (1)  cdyan  dramati;  (2)  cdru  dramati;  (3)  dram  dramati;  (4)  cam 


285]  — vii.  132  TRANSLATION  AND  NOTES  [RV.x.85 


( dramati );  (5)  candro  mata;  (6)  candram  manam  asya.  The  BD.  adopts  four  of  these 
(1,  2,  4,  5),  adding  cayaniyo  dramati  which  (if  my  emendation  is  correct)  is  only  a modifi- 
cation of  cdyan  dramati.  Tims  Yaska’s  dram  dramati  (3)  and  candram  manam  asya  (6) 
are  omitted;  the  latter,  however,  is  only  a modification  of  candro  mata  in  a passive  sense. 

130.  Now  in  the  (stanza)  ‘Bright,  with  Kim£uka  flowers’  ( su - 
kivi&ukam : x.  85.  20)  (the  seer)  praises  Surya  mounting a (the 
car  of)  her  husband,  and  in  the  next  distich  (21,  22)  the  Gan- 
dharva  ViSvavasu. 

“fTfrfr  hndrb,  f,  k. — hdndr,  ^TR  bfk. 

a The  fem.  from  the  weak  base,  arohatim,  is  here  perhaps  used  on  account  of  the 
metre  (cp.  n.  r.  vii.  13). 

131.  With  the  (stanza)  ‘Thornless’  ( anrkmrdh  : x.  85.  23)  (the 
seer)  here  praises  the  wedded  couple  ( dampati ) who  have  started 
( yatau) & , but  with  the  following  five  (24-28)  the  wife  as  she 
reaches  the  house  (of  her  husband). 

*fr  eft  hdm1  r,  *TTcff  b,  HT&  fkr2. 

a I have  preferred  the  reading  yatau  to  yau  tau,  because  the  latter  is  almost  meaning- 
less and  yd°  might  easily  have  become  yau  owing  to  the  influence  of  the  following  °tau 
stau° ; yatau , on  the  other  hand,  makes  a very  good  sense  (=‘ having  started  for  the 
husband’s  house  ’),  as  contrasted  with  the  following  grhan  prapadyamdnam  (‘  reaching  her 
husband's  house’);  cp.  RV.  x.  85.  23:  anrksara  rjavah  santu  panthd  yebhih  sakhdyo  yanti 
no  vareyam. 

132.  And  (in  the  next:  x.  85.  29)  they  declare  (that)  the  pre- 
sentation by  the  bridegroom  (vara-dana)  of  (newly-married)  wives 
(is  expressed) a.  Then  (30)  the  woman’s  garment,  when  indifference 
prevails  ( vibhave  sati)h, 

hdm1r,  f,  b. — R feRT  b,  hdr,  R fR 

m\  R f^T  f—  f%TRR  bmM,  RTRR  h.  fk. — fR%  hdmLfk,  f^UT 

b. — Between  the  two  padas  of  132,  fkr  (not  Andb)  add  the  four  padas  (thus  giving  five 
slokas  to  the  varga ) : 

Tfn  1 

crprsn  rt  wf  qrglR  ^ 1 1 f,  r [Dr^]. 

^JtRI  2 r,  f. 

— The  end  of  the  varga  is  here  marked  by  in  bfk,  not  in  hdm1. 

a Cp.  the  words  of  RV.  x.  85.  29 : para  dehi  salmulyam  brahmabhyali.  See  on  this, 
AGS.  i.  8.  12.  b I am  doubtful  as  to  the  emendation  and  interpretation  of  this  line. 


RY.  x.  85] 


BBH ADDE V AT  A vii.  133 — 


[286 


28.  HV.  x.  85.  31-43. 

133.  (that  is),  except  at  the  time  of  intercourse,  is  forbidden 
to  be  taken  hold  of  ( harana ) by  the  husband  a. 

The  stanza  £ (The  diseases)  which  ’ (ye : x.  85.  31)  is  destructive 
of  consumption  (yahsma) b ; in  the  couplet  £ May  not’  (rtia  : 32 ,33) 
(the  seer)  praises  the  waylayers. 

hdr,  fk,  b. — hdmar,  tffiftvfTIbfk.— 

°5TTfW  kdkS,  °*!TfW  mxr,  bf. — 1%  *TT  hdrnb,  bk,  3^  f. 

a In  order  to  keep  132  and  133  separate  in  translation,  I have  changed  the  con- 
struction, ‘ the  taking  hold,  by  the  husband,  of  the  garment,’  &c. — According  to  the 
Sarvanukramanl  29,  30  are  applied  to  release  from  the  guilt  of  touching  the  wife’s  garment: 
dve  vadhuvasahsamsparsamocanyau  (see  §adgurusisya).  According  to  the  commentator 
Jagannatha  they  censure  the  touching  of  the  wife’s  garment:  vadhuvasahsparsaninda. 
b Cp.  Sarvanukramanl : para  yaksmanasint. 


134.  But  (the  stanza)  ‘Bough  is  this’  (trstam  etat : x.  85.  34) 
states  what  sort  of  man  deserves  (to  receive)  the  bridal  dress a. 
And  various  directions b are  given  to  her  relations 


hd, 

r.  — W5TT%  bfkr,  ^TUTf% 
f5rgr°  f,  kr2. 


m1,  fk, 

Am1.  — TrrfwgT 


b,^rg%^flT(!) 

0 h m1r,  WTfrT^rgi0  b, 


a Cp.  the  text  of  RV.  x.  85.  34  : suryam  yo  brahma  vidyat,  sa  id  vadhuyam  arhati. 
b Cp.  the  text  of  RY.  x.  85.  35  : atosanam  visasanam  atho  adhivikartanam. 


135.  by  the  woman,  who  is  bound a.  And  evolution15  (bhdvavrttij 
is  here  told,  in  the  following  (stanza  : x.  85.  35). 

B With  the  stanza  £I  grasp  thy’  ( grbhnami  te:  36),  as  he  then 
takes  her  hand,  prayers  for  wealth 

WW1  hm1  r,  fk,  b. — % ^TT  W m1,  <T  f^T  bfkr2  (f^I  f). — 

wftR:  m1, b,  vwrfinu  r2, ^ wrrfp: fk.— 135^ 

and  I36a6  are  found  in  bfkr2mx  only. 

a I have  changed  the  active  to  the  passive  construction  in  order  to  separate  135  from 
134  in  translation.  b Cp.  the  words  of  the  text : suryayah  pasya  ripani,  &c. 

B 136.  are  uttered  (by  the  husband).  In  the  following  (stanza : 
x.  85.  37)  are  also  prayers  for  her  with  the  object  of  union. 


287]  — vii.  138  TRANSLATION  AND  NOTES  [RV.x.85 


With  the  following  (stanzas,  the  seer)  utters  prayers  for  the 
two  both  separately  and  together ; 

m\  bfkr2. — °lft‘gTHT%  hdr,  na1,  °lfKUU^  b, 

°fcpT  1TT%  f,  °f3pj:irr%  kr2. — rTRflt  b,  WTWT  f,  7TRT  r2,  <TT«T:  hdn^r. — 
tT  hdm'r,  bfkr2. 


B 137.  in  the  triplet  ‘ Having  no  evil  ’ ( aghora - : x.  85.  44-46)  for 
her  (alone),  in  ‘ Together  ’ (sam  : 47)  and  ‘ Here  ’ ( ilia  : 42)  re- 
spectively for  both.  ‘ Here  for  us ’ (d  nah : 43)  is  to  Prajapati;  and 
‘ Her  here  ’ ( imam  : 45)  is  addressed  to  Indraa  ; the  last  (47)  is  to 
Brhaspati b. 


This  sloka  is  found  in  bfkr2mx  only.  The  MSS.  have  the  first  seven  syllables  of 
the  second  line  in  common,  viz.  ^1T  | Mrt:  but  m1fkr2  complete  it  with  the 

corresponding  part  of  138,  viz.  ‘*(111^  (which  makes  the  first  pada 

end  in  the  middle  of  a word,  and  gives  the  second  two  syllables  too  many)  ; b alone 
completes  it  differently,  viz.  ( TT)^TT^^T^WT  • The  variations  of  the  MSS.  are: 

W«rra  fasfaa:  m1,  ItarRrs  fk  (°^:  f),^rr^n? 

r2. — iUH0  I take  to  be  the  first  syllable  of  the  preceding  repeated  by 

a clerical  error  and  afterwards  combined  with  the  pratlka  — The  end  of  the  varga 

is  here  marked  by  in  b,  not  in  f. 


a The  emendation  imam,  pratlka  of  45,  and  aindri  seem  probable,  as  Indra  is  invoked 
in  that  stanza.  11  I have  made  the  best  I could  of  the  last  pada  from  the  reading 

found  in  one  (b)  incorrect  MS.  alone.  Antya  brhaspatek  can  only  be  correct  if  the  khila  of 
one  stanza  beginning  dhruva  (which  comes  between  RV.  x.  85  and  86  and  which  forms  the 
last  stanza  of  the  longer  khila  of  six  stanzas,  printed  in  Aufrecht,  p.  682)  was  regarded 
by  the  author  of  the  BD.  as  the  last  stanza  of  x.  85.  Cp.  Meyer,  Rgvidhana,  p.  xxii. 


29.  Remarks  on  the  Surya  hymn  (concluded). 

138.  Now  these  wedding  formulas  are  recited  for  men  also, 
being  connected  with  the  priests  ( drtvijdh ) a and  with  the  institutor 
of  the  rite  ( ydjamandh ) according  to  their  respective  form  (and) 
their  peculiarity  ( visesa ). 

hdr,  fiRTTEM  b.  — pTRTfq  hdr,  *pTTTf*Tf  b.  — hdndr, 

jrrf^rr  b. — *nfaRn«nsj  b,  ^Rrrwrg  mxr,  hd  . This  s'loka  is  omitted 

in  fk  excepting  the  end,  JTRTT^J  . which,  in  all  the  MSS.  (ndfkr*) 

but  b,  has  been  substituted  for  the  corresponding  part  of  137  ; cp.  critical  note  on  137, 
and  observe  that  m1  (which  has  these  syllables  here  also)  as  well  as  fk  has  the  plural 
termination  °manah  there. 

a 1 have  corrected  artvijyd  of  the  MSS.  to  drtvijd,  as  the  former  word  could  only 
be  a neuter  noun  (‘  office  of  priest  ’)  while  an  adjective  is  necessary  to  correspond  with 


BRHADDEVATA  vii.  139— 


RV.  x.  85-] 


[288 


yajamanah.  The  adjective  artvija  occurs  above,  vii.  83,  where,  it  is  to  be  noted,  six  out 
of  eight  MSS.  read  artvijya;  cp.  critical  note  on  vii.  83. 

139.  And  in  those  stanzas  here  in  which  respectively  ( pretty - 
ream ) deities  are  proclaimed,  one  should  state  the  one  mentioned 
(; tdm ) to  be  the  deity  or  should  state  that  (the  stanzas)  are 
addressed  to  Narasamsa  (ndrd&amsi) a. 

hdndr,  b,  fkr2.  — |^cTT%f  ^ hdm’r, 

^ W[  b,  f,  ^rTT  kr2.  — ^tTT 

hdndrb,  ^cTT  r2r3,  eft  f. — ^rff  rTTCJ  hdr,  ^^rTT  b,  ^ fk. — 

b’  fk>  hdmR. 

a On  NarasamsI  stanzas  cp.  above,  iii.  154  ; cp.  RV.  x.  85.  6 : raibhldsid  anudeyi  nara- 
samsi  nyocani. 

140.  And  they  declare  that  these  stanzas  addressed  to  Usasa 
form  as  a whole  ( sarvatha ) a (hymn)  concerned  with  evolution 
(bhavavrtta) b ; and  in  this  hymn  a verse  (pada)  is  also  (thus) 
characterized  with  Surya  c. 

^STTWh  b,  wwr:  f,  hm’r,  ^wr:  d.  — ^TT  %crr  hdr,  -SpfoT 

m1,  vtcTT  bf. — HT^fTf  bfr,  °^TtT  h,  d. — TTWl  hdndr,  bf. — UT^- 

r,  hdm1. — The  whole  of  140  is  omitted  in  k,  and  140° d in  bf. 

a Surya  being  a form  of  Usas;  cp.  above,  vii.  119-121  on  the  three  forms  of  Usas  ; 
also  ii.  79.  b The  eight  stanzas  x.  85.  6-13  have  already  been  stated  to  have  this 

character  ( suryayai  bhdvavrttam).  c This  seems  to  mean  that  both  the  hymn  as  a whole 
and  in  it  in  particular  a single  pada  have  this  character  when  Surya  is  mentioned  in 
them.  The  pada  meant  is  probably  35°:  cp.  above,  135,  note  b. 

141.  ‘Away,  indeed’  ( vi  hi:  x.  86)  is  a hymn  addressed  to 
Vrsakapi ; for  that  brown  ( kapila ) bull  (vrsari)  is  Indraa  and 
Prajapati : ‘ Indra  is  superior  to  all  ’ b. 

•y+l  1 hdm’bf,  TSJff)  <J  r. — hdmb,  bf. — I4irtf>  is  wanting  in  k. 

a Cp.  ii.  67,  whore  Vrsakapi  is  also  explained  as  vrsd  kapilah,  and  is  stated  to  be  one 
of  the  seven  names  of  Surya  or  the  celestial  form  of  Agni.  Cp.  Max  Muller,  RV.2  vol.  iv, 
p.  27  (var.  lect.  on  RV.  x.  86).  b The  refrain  of  RV.  x.  86,  which  is  also  quoted  above, 

ii.  67. 

142.  (The  hymn)  beginning  ‘The  demon-slayer’  (raksohanam: 
x.  87)  is  addressed  to  Agni.  The  following  one,  ‘The  oblation’ 


289]  — vii.  145  TRANSLATION  AND  NOTES  [-RV.x.91 

(havih  : x.  88),  praises  the  three  Agnis,  this  (terrestrial)  one,  and 
the  Middle  one,  and  Vaisvanaraft  who  is  that  (celestial)  one. 

hdr,  °f^  m1,  r1  r4  r6,  bfk. — ^ 

hdm'r,  et m | •T^'^  bfk. — The  end  of  the  varga  is  here  marked  by  in  m'bf,  by 
in  k,  not  at  all  in  hd. 

0 Cp.  above,  i.  67,  on  Vais'vanara  as  the  celestial  form  of  Agni. 


30.  Deities  of  E.V.  x.  89-93.  Story  of  Fururavas  and  Urvasl. 

143.  And  after  (a  hymn:  x.  89)  addressed  to  Indraa  (comes) 
the  Purusa  hymn  (x.  90).  With  the  last  (stanza  : 16)  of  (the 
hymn)  addressed  to  Purusa  the  circumstances  ( artha ) are  told  in 
which  the  Sadhyas  divided  him  for  the  purpose  of  sacrifice. 

hd,  m1,  r>  f,  l<\  Me r2.  — 7RT  has  probably  been 

inserted  because  the  pada  had  become  a syllable  short  owing  to  the  contraction  cdntya. — 
hm'r,  ^ bfkr2  (tft^  S). — ^ r,  hdbfk. — 

bfk,  hm'r. — r,  lidm1,  bfk. 

a Or,  according  to  A,  ‘ There  is  (a  hymn)  addressed  to  Indra  (x.  89)  and  (then)  the 
Purusa  hymn  (x.  90).’ 

144.  In  the  stanza  addressed  to  Indra a,  ‘He  who  gives  zeal 
when  imbibed  ’ ( apantamanyuh  : x.  89.  5),  Soma  is  clearly  praised. 
Soma  is  praised  either  because  he  belongs  to  the  same  world  or 
because  he  is  (Indra’s)  companion. 

^rr  b,  f,  ^fk,  TRT  r2,  WThndr. — hmVbfkr2, 

r.  — 144*  = i.  19°;  i.  98°;  v.  172°  (cp.  Nirukta  xi.  5). 144^  and  I45a6  are  omitted  in 

bfk,  which  have  the  following  single  line  instead : 

TTT'fcTRnfr  tr  i 

a I have  preferred  the  reading  aindryam  to  asyam,  as  the  former  seems  to  be  sup- 
ported by  the  SarvanukramanT,  which  makes  the  express  statement : pancamy  aindrdsomi. 


145.  Pathltaraa  has  said  that  in  this  (stanza)  Soma  is  incidental 
( nipdtabhdj ) ; for  in  (hymns)  addressed  to  Indra  there  is  here  (such) 
incidental  mention.  In  ‘Together’  [sain  : x.  91)  Agni  is  praised 
by  Aruna. 

11. 


pp 


RY.  x.  92-]  BRHADDEVATA  vii.  146 — [290 

hdr,  Wtaft  m1.— f|  fWc?U^  Am1,  *^T  Onn- 

fRJ  bfkr. 

a Cp.  v.  142,  where  Rathltara  (not  Rathltara)  is  quoted  as  stating  certain  deities  to 
be  suktabkaj.  The  same  authority  is,  therefore,  perhaps  meant  here  also,  and  the  reading 
of  m1  may  be  the  correct  one. 

146.  ‘Of  your  sacrifice  ’ (yajnasya  vah  : x.  92)  are  two  addressed 
to  the  All-gods  (92,  93) ; but  in  that  which  (comes)  next,  ‘ Forth 
these’  ( praite  : x.  94),  Arbuda  adores  the  Pressing-stone  as  if 
incarnate ; 

im  TSpft  <J  ^ hm'r,  Yfa  VFZQ  b,  f. — tfTT- 

hm'r,  b,  rTITT^f^Yf  f. 

B 147.  and  with  the  two  stanzas  ‘Forth  this  to  Duhsima’  ( pra 
tad  duhslme : x.  93.  14,  15)  he  (the  seer)  lauds  the  gift  of  kings  a. 

b Now  in  the  days  of  yore  the  nymph  UrvasI  dwelt  with  the 
royal  seer  Pururavas  ; and  having  made  a compact  (with  him), 
she  lived  in  wedlock  with  him. 

I47a6  is  found  in  B and  m1  only. — ^ 4, 1 XpfT  hm’r, 
b,  WTT  f.  — The  end  of  the  varga  is  here  marked  by  ^0  in  hbfk,  and  by 

:*0  in  m1,  not  at  all  in  d. 

a There  is  no  reference  to  this  danastuti  in  the  SarvanukramanT.  b The  following 
passage  (147^-153)  is  quoted  by  M.  M.,  RV.2  vol.  iv,  p.  31;  cp.  Sadgurusisya’s  version, 
pp.  155-158,  quoted  by  Sayana  in  his  introduction  to  RV.  x.  95;  Sayana  also  quotes  the 
S'B.  version  of  the  story.  The  present  passage  is  translated  in  Yedische  Studien,  vol.  i, 
p.  256,  by  Geldner,  who  treats  the  whole  story  historically,  pp.  243-284. 


31.  Story  of  Pururavas  and  UrvasI  (concluded). 

148.  And  the  Chastiser  of  Paka  (Indra),  being  jealous  of  his 
cohabitation  with  her  and  of  Brahma’s a ( paitamaha ) and  his 
(Pururavas’)  passion  (for  her)  as  if  he  (Pururavas)  were  Indra  b, 

hm’r,  bfkr'rV. — hm’r,  b,  fk. — 

W <J  hm'r,  r'r2r4r6,  ^ b, 

rrrOf  g fk. 

a Cp.  Vedische  Studien,  vol.  i,  p.  256,  note  2.  b By  usurping  the  rights  of  Indra. 


291]  — vii.  152  TRANSLATION  AND  NOTES  [-RY.  x.  94 

149.  said  to  the  bolt  at  his  side  with  a view  to  separating 
them  : ‘Destroy,  O bolt,  the  alliance  of  these  two,  if  you  wish  (to 
do)  me  a favour.’ 

* family  m1!*,  hd,  * dr4/1,  * H 41 -»H vj 

bfk.  — r,  f»tf^  m1,  r3,  hd,  f»T«J  b,  fafsi  fk.  — hr3bfk, 

(f»w)  irsfrr;  r. — ^ hr,  fk,  *TsT  b. 

150.  ‘Very  well,’  said  the  bolt,  and  destroyed  their  alliance 
with  its  craft.  Then  bereft  of  her  the  king  wandered  about  like 
one  distracted. 

b,  hdm1,  f»T^fd  r,  fk.  — b,  fk,  (°fd) 

m'r,  omitted  in  hd. — hndr,  b,  fk. 


151.  As  he  wandered,  he  saw  in  a lake  the  beautiful  ( abhi ~ 
rupam)&  Urvaisi,  as  it  seemed  (iva),  surrounded  by  five  beautiful a 
maiden  friends  at  her  side. 


hdndr, 


bfk  f). — 


hdr,  ^rfk^rr  b,  f.  — wfa:  frrm:  hndr,  |rft  YrT^fH- 

^Tcr:  b,  frrr  (fTi  f)  w*'.  fk,  °f*:  r2. 


a In  the  light  of  the  older  form  of  the  story  in  the  S'B.  it  seems  probable  that  the 
original  reading  in  both  cases  was  ati-rupa , ‘in  the  form  of  a swan,’  and  this  conjecture 
is  supported  by  the  use  of  the  words  sarasi  and  iva.  Geldner  has  made  this  emendation, 
as  he  translates  * in  Schwanengestalt.’ 


152.  To  her  he  said,  * Come  back.’  But  she  sorrowfully 
( duhkhat ) answered  the  king,  ‘ You  cannot  now  obtain  me  here ; 
in  heaven  you  will  obtain  me  again.’ 

ITOTf  tpTTftfTT  hd,  TTT^TTf  r,  iffaT  bfk,  tpHlj^d 

tflrtlT  m1.  Mitra  combines  both  readings,  adding  a third  pada,  so  as  to  make  the  following 
two  lines : 

rrWTf  %f?T  I 

— hdr,  wm  m1,  rT%fT^I  b,  <#fT3T  f,  rf  %fT^I  k. — *TT  tp:  hm1  r, 

*rr  b,  jpr  fk. — The  end  of  the  varga  is  here  marked  by  in  hbfk,  not  in  m1d. 


RV.  x.  95-]  BRHADDEVATA  vii.  153 — [292 

32.  Deities  of  RV.  x.  96,  97.  Story  of  Devapi : x.  98. 

153.  This  reciprocal  narrative  ( akhydna)&  in  connexion  with 
a summons  ( dhvana)h , Yaska0  considers  a dialogue,  but  Saunaka 
a story, 

bfkr,  Am1. 

a Cp.  the  example  given  above,  i.  53,  for  ‘ narrative  dkhyanam  ta  Kaye  jaye  (x.  95). 
Geldner  translates  as  if  the  text  had  pratydkhydnam,  ca.  b The  ahvdna  meant  is 

probably  that  contained  in  the  first  stanza  of  x.  95 : haye  jaye  . . vacamsi  misrd  krnava- 
vahai  nu.  0 This  view  cannot  be  gathered  from  Nirukta  v.  13;  x.  46,  47;  xi.  36. 

154.  (that  is,  the  hymn  beginning)  ‘Ho’  {haye:  x.  95).  The 
following  one,  ‘ Forth  thy  ’ ( pra  te  : x.  96),  is  addressed  to  Indra. 
‘Which’  {yah  : x.  97)  is  (in)  praise  of  Plants. 

B In  (its)  employment  this  (hymn)  of  Bhisaj  a is  applicable  to 
the  cure  of  consumption  {yaJcsma). 

mb,  b,  f,  hd 

S). — m1,  b,  fWl^rTc?’  fk. — i54cd  is  wanting  in  hdr,  but 

is  found  in  bfkm1  (and  probably  in  Mitra’s  B MSS.,  though  he  has  no  note). 

a Cp.  ArsanukramanI  x.  45 : yd  osadhis  tu  suktasya  rsir  dtharvano  bhisak ; see  also 
Sarvau  ukram  ani. 

155.  aNow  Devapi,  son  of  Rstisena,  and  Samtanu  of  the  race 
of  Kuru  were  two  brothers b,  princes  among  the  Kurus. 

°t(T!PsJ  hmR,  b,  f,  °W  ff  k. — hm'r,  b, 

fkr2. — bkr2r5pn  Nirukta,  AmH. 

a The  following  passage,  vii.  155-viii.  9,  is  quoted  in  an  old  MS.  of  Sadgurusisya  and 
has  been  printed  by  me  in  the  JRAS.,  1894,  pp.  22-34;  it  is  also  quoted,  down  to  viii.  706, 
in  the  Nitimafijari  on  RV.  x.  98.  8.  It  has  been  translated,  Sagenstoffe,  p.  130,  by  Sieg, 
who  has  examined  the  whole  story  of  Devapi  in  its  various  versions,  pp.  129-142.  b As 
the  present  passage  is  clearly  based  on  Nirukta  ii.  10  and  bhratarau  occurs  there,  I have 
preferred  this  reading  to  bhdratau. 

156.  Now  the  elder  of  these  two  was  Devapi,  and  the  younger 
Samtanu  ; but  the  (former)  prince,  the  son  of  Rstisena,  was  afflicted 
with  skin-disease. 


293]  — vii.  157  TRANSLATION  AND  NOTES  [-RY.  x.  98 

hnflrp,  b,  ^ fk. — g ^fsftTJRfETt  rp,  g 

hdr3m\  WTfHqTTTgrfr  fk,  cTTf^URpft  b. 

157.  When  his  father  had  gone  to  heaven  his  subjects  offered 
him  the  sovereignty.  Reflecting  for  but  a moment,  he  replied  to 
his  subjects  : 

wr:  hndrp,  TT*i  rW,  TO 

rj  g <l«l  bf,  ~ g ^l«l  k,  'R^rnjt  g a.  — *I7f  gift  b,  *T?t 

m1  pd,  bfk,  gift  *pt  n. — H m1rbfkpn,  g^fl*<*  1C  h,  HT 

d. — TTSTHT^fT  brbfk,  n. — The  end  of  the  varga  is  here  marked  by  in 

bfk,  not  in  hd. — The  last  pada  is  repeated  in  b only. 


RY.  x.  98-] 


BPHADDEVATA  viii.  1— 


[294 


1.  Story  of  Devapi  (continued). 

1.  ‘I  am  not  worthy  of  the  sovereignty  : let  Samtanu  be  your 
ruler.’  Assenting  to  this,  his  subjects  anointed  Samtanu  king. 


The  second  line  is  omitted  in  n. 

2.  When  the  scion  of  Kuru  had  been  anointed,  Devapi  retired 
to  the  forest.  Thereupon  Parjanya  did  not  rain  in  (that)  realm 
for  twelve  years. 

TTrfUfilfiT^i  hndrfk,  b. — <TfWTt  W:  hm1  rb, 

tt#  3WSI  % S4tt  fk,  tt#  % wr:  n(h),  ym  fTsrrwr:  wr:  n,  yrai 

41*1  It  n(m),  ^|«j  I fill  Nirukta.  As  the  present  passage  is  clearly 

based  on  Nirukta  ii.  10,  I have  preferred  the  reading  to 

3.  Samtanu  accordingly  came  with  his  subjects  to  Devapi  and 
propitiated  him  with  regard  to  that  dereliction  of  duty  a. 

a That  is,  in  passing  him  over  and  anointing  his  younger  brother. 

4.  Then,  in  company  with  his  subjects,  he  offered  him  the 
sovereignty.  To  him,  as  he  stood  humbly  with  folded  hands a, 
Devapi  replied  : 


RTMfir:  film:  rW. 

a Cp.  above,  v.  76  : sthitva  prahvah  krtanjalih. 

5.  ‘ I am  not  worthy  of  the  sovereignty,  my  energy  being 
impaired  by  skin-disease ; I will  myself  officiate,  O king,  as  your 
priest  in  a sacrifice  for  rain.’ 

The  end  of  the  varga  is  here  marked  by  ^ in  hm1bfk,  not  in  d. 

2.  Story  of  Devapi  (concluded).  Deities  of  DV.  x.  99-101. 

6.  Then  Samtanu  appointed  him  to  be  his  chaplain  ( puro 
’ dhatta ) and  to  act  as  priest  ( artvijyaya ).  So  he  (Devapi)  duly 
performed  the  rites  productive  of  rain. 

41  hm1!-,  41  bfkpn. — 41  1 hm’rp,  bfkr*n. 


295]  — viii.  io  TRANSLATION  AND  NOTES  [-RV.  x.  ioi 

7.  And  he  sacrificed  to  Brhaspati  with  the  stanzas,  ‘ O Brha- 
spati,  to  ’ ( brhaspate  prati  : x.  98.  1-3)“. 

B When  with  the  second  (stanza)  of  this  hymn  Jata vedas  b had 
informed  him  ( bodhite ) c, 

HfftajfWT  bfkrn,  p,  Am1.  — hddrVndbfkn, 

r. — ndfr,  k,  ^Tfarft  b. — fd  and  8“6  are  found  in  B and 

in1  only. 

“ The  contents  of  the  hymn  indicate  that  the  first  three  stanzas  are  connected  with 
Brhaspati,  while  the  following  four  are  connected  with  the  gods  (cp.  below,  9).  b As 
a messenger  of  Brhaspati.  0 Sieg  would  read  bodhito,  agreeing  with  the  subject 

(Brhaspati)  in  8ai:  ‘I,  instructed  by  Jata  vedas,  will  place,’  &c. 

B 8.  ‘ I will  place  brilliant  speech  in  your  mouth a : praise  the 
Gods,’ 

then  he  (Brhaspati)  being  pleased  bestowed  on  him  (Devapi) 
divine  Speech  ; and  therewith 

W#  br,  ^(fa)  fkr2,  ^ m1. m\  fWfTT  b,  fr,  f^ff^TT 

kr2. — fTrT  Andp,  ^fd  B. — hm1rb,  fkp. — ^ hm1rp,  g bfk. 

a The  words  of  RV.  x.  98.  2 only  slightly  modified : dadhdmi  te  dyumatlm  vacant 

asm. 


9.  he  in  four  stanzas  (x.  98.  4-7)  sang  (in  praise  of)  the  gods 
with  a view  to  rain  only,  and  Agni  with  the  remainder  of 
the  hymn  (8-12).  The  next  hymn  ‘Whom?’  ( ham : x.  99)  is 
addressed  to  Indra. 

g h in1  r,  TH  ^ bfk. — ^ hdr,  g bfk. 

10.  ‘0  Indra,  stand  fast’  ( indra  drhya : x.  100)  is  to  the  All- 
(gods) ; the  following  one,  ‘Awake’  (ut : x.  101),  is  (in)  praise  of 
the  priests  a : the  application  of  rites  ( viniyoga ) is  here  proclaimed 
by  setting  forth  the  powers  of  these  (priests). 

hm'r,  tnj  bfk. — Andbfkr2,  Tfaf  r. — The  end  of 

the  varga  is  here  marked  by  ^ in  m1bf,  not  in  hdk. 

a Sarvanukramani : rtvikstutir  vd ; the  option,  according  to  §adgurusisya,  is  owing 
to  the  statement  of  the  BD.  that  this  is  a rtvikstuti,  while  the  DevatanukramanI  states 
that  it  is  addressed  to  the  All-gods. 


RV.  x.  102— J BEHADDEVATA  viii.  n — 


[296 


3.  Deities  of  RV.  z.  102,  103.  The  Khila  of  Naknla. 

/ 

11.  ‘Forth’  (prct:  x.  102),  Sakatayana a considers  a narrative 
hymn : Yaska b (thinks)  that  it  is  addressed  to  the  Mallet  (dru- 
ghana)  or  to  Indra ; but  ^aunaka,  that  it  is  addressed  to  the 
All-gods. 

g Am1,  TfffWW  * Tt  gjp  b,  tfTTfTO  RTrT  fk, 
f?!i  v2,  %fafTR  $fcT  gW  r7.  — r, 
«mrr^r4r6,  ^faWgb,  TIWT  TlWt  ^TW»tkr2  (sfl^lOR  S). 

a Cp.  Geldner,  Yedische  Studien,  vol.  ii,  p.  2.  b See  Nirukta  ix.  23,  where  Yaska 
comments  on  RV.  x.  102.  9,  beginning:  drughano  drumayo  ghanas : tatretihasam  acaksate. 

12.  By  this  (hymn)  Mudgala  BharmyaSva  in  a contest  overcame 
Indra  and  Soma,  having  yoked  a bull  and  a Mallet  belonging  to 
Indra,  to  his  chariot a. 

h m1  r,  ^JT^TT^%  g fkr2,  TTT^ftW  g r7.— JTl^r  SNir.,  hdm1, 

r,  VtlTRVS  f,  kr2,  b,  r7.  — rVbfkr2Nir., 

hdndr  (cp.  S).  — g^TT  ^ r,  g^i^  b,  g^i  fk,  g^TT  m1, 

g^rr  hd. 

a Cp.  Nirukta  ix.  23 : mudgalo  bharmyasva  j-sir  vrsabham  ca  drughanam  ca  yuktva 
samgrame  vyavahrtyaajim  jigaycr,  cp.  also  RV.  x.  102.  5:  tena  mudgalah  pradhane  jigaya. 
See  SarvanukramanI  and  Sadgurus'isya’e  metrical  version  of  the  story. 

B 13.  Apratiratha  Aindra  desiring  victory  when  fighting  in  battle 
sang  (the  hymn). 

‘The  swift’  ( asuh : x.  103)  is  addressed  to  Indra:  in  the 
stanza  ‘ Of  those  ’ (amlsam  : 1 2) a the  goddess  Apva  is  praised. 

gvj^  r,  g^  b,  ■qgr  f,  rrSJ  k,  WI  m1. — W kr,  W f,  b.— 

y^fr  s,  vfTnyr  mb,  nfirw  bfk. — r,  wr  ^ w hdm1, 

WT  WT  ^f,  wr  k,  (<3VR?n)  S.  — i3fl6  is  found  in  B 

and  m1  only. 

a This  stanza  is  commented  on  by  Yaska,  Nirukta  ix.  32,  as  addressed  to  Apva. 
Cp.  SarvanukramanI  and  Sadgurusisya. 

B 14.  The  fourth  (stanza)  should  be  (regarded  as)  addressed  to 
Brhaspati8-,  as  well  as  (the  stanza)  ‘The  great  one’  ( mahan ) 
in  the  hymn  of  Nakulab. 


297]  — viii.  15  TRANSLATION  AND  NOTES  [-RY.  x.  103 


Now  there  is  a couplet  addressed  to  the  Maruts,  ‘Advance’ 
[preta  : x.  103.  13)°,  the  (first  stanza  being)  optionally  addressed 
to  Indra.  (The  hymn)  which  follows  (begins)  ‘ Brahma  ’ b. 


srrf^rr  Wr  (=s),  fk. — r,  wpj- 

b,  *TPJi%<WfTf*rfa  f,  JTOfTfa  ^ m1. — I4ab  is  found  in  B and 

ml  only. — ^ +tt(d:  br3,  3%f?I  m1,  gJ%f?T  d,  ^ ITCI7T:  r, 

WIW  fkr2,  WT^rT.  b.— vfH  Wffrf  kdm1,  tfirT  ?mfrT  r, 

f b,  % fk—  bf,  ^ % tn;*l  k,  VT*T  g ^ hndr. 


a That  I4a6  is  original  is  indicated  by  the  recurrence  of  the  words  caturthl  barhas- 
patyd  in  the  Sarvanukramanl.  b This  is  the  khila  of  ten  stanzas  by  Nakula  which 

immediately  precedes  BV.  x.  104.  It  is  thus  described  in  the  AnukramanI  of  the  Kashmir 
collection:  brahma;  das'a ; vamadevyo  nakulas ; sauri,  gharmastutir,  barhaspatya,  sdvitri 
{astir):  gharmapard  etas ; saury  as  cdndramasasyat  ca  Sesa,  jagatyah.  The  first  stanza: 
brahma  jajndnam  prathamam  purastat  is  quoted  in  AB.  i.  19  and  elsewhere  (see  Aufrecht’s 
ed.,  p.  421).  The  third  stanza,  beginning  mahan  mahi,  which  mentions  the  name  of 
Brhaspati,  is  also  quoted  in  AB.  i.  19  and  ASS.  iv.  6.  3 ; it  occurs  in  TS.  ii.  3.  146. 
There  can  be  little  doubt  that  the  pratika  mahan  is  the  original  of  the  corruptions  in 
the  MSS.  0 By  this  couplet  must  be  meant  the  last  stanza  of  RV.  x.  103,  and  the 
first  of  the  khila  of  two  stanzas,  beginning  asau  yd  send  marutah  which  immediately 
follows.  RV.  x.  103.  13  is  described  in  the  Sarvanukramanl  as  antya[atndrl]  maruti  va. 
The  stanza  asau  me  occurs  in  the  SV.  and  the  AV.,  and  in  VS.  xvii.  47  it  immediately 
follows  preta  (RV.  x.  103. 13). 


15.  In  it,  at  the  beginning  of  the  hymn,  where  no  deity  is 
specified  ( aniruJcta )a,  one  stanza  (i)  adores  the  Sun,  that  which 
(begins)  ‘ Unto  ’ (abhi : 4) b,  Savitr,  while  the  (first)  four  are 
closely  connected  with  the  Caldron  (gharma-parah)  c. 


f. — r,  wrrrg°  fkr2r3,  vtt  ^ m1,  vpr  xrcra0  hdb. — *rr 
hdrb,  WtrH II  fk. — The  end  of  the  varga  is  here  marked  by  $ in  bfk,  not  in  hdm1. 


a In  AB.  i.  19.  1 brahma  in  this  mantra  is  explained  as  Brhaspati.  This  stanza  = 
AV.  iv.  1.  1.  The  second  stanza  ( iyam  vai  pitre ) is  described  in  the  AnukramanI  of  the 
khila  collection  as  gharmastutih  ; it  is  = AV.  iv.  I.  2.  The  third  stanza  {mahan  mahi  — 
TS.  ii.  3.  146)  has  already  been  stated  to  be  addressed  to  Brhaspati  and  is  so  described 
in  the  khila  AnukramanI.  b This  stanza  {abhi  tyam  devam  savitaram)  = AY . vii.  14. 1; 
VS.  iv.  25;  TS.  i.  2.61;  SV.  i.  464,  is  in  the  asti  metre  and  is  referred  to  in  S'B.  xiii.  v.  i11 
as  an  atichandas  verse.  0 This  agrees  with  the  statement  of  the  AnukramanI 

{gharmapard  etdh );  it  is  also  borne  out  by  AB.  i.  19.  1-4  and  AS'S.  iv.  6.  3,  where  all 
II.  Q q 


RY.  x.  104-]  BRHADDEVATA  viii.  16 — 


[298 


these  four  stanzas  are  quoted,  in  the  same  order  in  which  they  occur  in  the  khila  collec- 
tion, as  mantras  to  be  repeated  in  the  Pravargya  ceremony  (in  which  the  gharma  vessel 
is  used). 


4.  Deities  of  RV.  x.  104,  105.  Bhutamsa  Kasyapa  : RV.  x.  106. 

16.  The  six  stanzas  of  the  rest  of  the  hymn  (adore)  Sun  and 
Moon  together  a. 

Now  with  the  (hymn)  which  comes  after  this  (beginning) 
‘It  has  been  pressed*  ( asavi  : x.  104)  Astakab  praised  Indra. 

hmV  bfk. — hndr,  bfk. 

a With  regard  to  this  khila,  on  the  form  and  contents  of  which  we  can  now  speak 
with  certainty,  cp.  Meyer,  Rgvidhana,  p.  xxii,  and  Oldenberg,  Prolegomena,  p.  364  f. 
^ On  Astaka  cp.  Sadgurus'isya  on  RV.  x.  104. 

17.  The  descendant  of  Kutsa,  by  name  Durmitraa,  (saw)  the 
hymn  ‘When,  Glorious  One?’  (kadd  vaso : x.  105).  Sumitra 
may  also  be  his  name,  (while)  the  other  word  (Durmitra)  would 
express  an  attribute  ( guna ) b. 

hmh,  xfrar:  fk,  qfr zj  b.— hm’r,  ^37  bfk. — gfa- 

’HN  WTR  hdmVrV,  «Tr*TT^I  bfkr.  — ?7TC7q^bfk, 

hdm1r  (cp.  ii.  73). 

a As  to  Durmitra  cp.  Sadgurusisya  on  RV.  x.  105,  and  Oertel,  The  Jaiminiya  version 
of  the  DIrghajihvI  Legend,  in  the  Transactions  of  the  Oriental  Congress  of  Paris,  Section 
Aryenne,  p.  229.  b Cp.  SarvanukramanI : kautso  durmitro  namnd  sumitro  gunatah 

sumitro  vd  namnd  durmitro  gunatah. 


18.  Now  Bhutamsa  Kasyapa a,  being  desirous  of  offspring,  in 
days  of  old  performed  rites ; for  this  most  excellent  of  sages  had 
not  obtained  any  children. 

wr:  hdmh,  wi  % b bf,  n % * k. 

a It  is  somewhat  strange  that  Yaska  in  Nirukta  xii.  40,  on  RV.  x.  106,  should  have 
the  identical  words,  bhutamsah  hafyapa  asvinam,  which  are  used  in  the  SarvanukramanI 
to  describe  that  hymn.  This  looks  as  if  some  sort  of  Anukramanl  had  already  existed 
in  Yaska’s  time. 

19.  His  wife  said  to  Bhutamsa : ‘ I will  bear  as  many  sons  as 
you  wish  : (only)  praise  the  gods  in  pairs.’ 


299]  — viii.  24  TRANSLATION  AND  NOTES  [-RY.  x.  107 

hdm’fk,  b,  r. — hdnfib,  ff  r,  ^ 

fk. 

20.  Now  all  pairs  came  to  him  from  desire  of  praise.  Observing 
them  he  did  so  (praise  them  in  x.  106):  the  ASvins  own  the  hymn 
( suktabhagin ). 

hdr,  bf. — hdndr,  bfk. — 7TRT- 

|^I  ?TW%  hm'r,  fkra,  WTrTRJTSI  b.  — The  end  of  the 

varga  is  here  marked  by  8 in  hbfk,  not  in  nfid. 


5.  RV.  x.  107.  Story  of  Sarama  and  the  Panis : RV.  x.  108. 

21.  This  same  hymn  (x.  106)  is  stated  to  be  addressed  to  the 
ASvins  because  of  (their)  occurrence  ( bhavat ) at  the  end.  For 
in  this  hymn  the  characteristic  (name)  of  the  deity  does  not 
appear  till  the  last  verse a (pada ). 

HTTT?  hndrfk,  »TP^  b. — ^ hndrb,  *T  fk. — ITRRmf  f,  TTPR*t  k, 

Ttnum  b,  hm'r. — b,  fk,  hm'r. 

* Cp.  Nirukta  xii.  40  (with  Roth’s  Erlauterungen),  where  Yaska  states  that  in  this 
hymn  the  name  of  the  deity  is  mentioned  only  once  ( ekalinga ). 

22.  Now  with  the  hymn  here  following,  ‘ There  has  appeared  ’ 
( dvir  abhut : x.  107),  Daksina  Prajapatya  praised  herself. 

TFT  SOTS  hm'r,  bfk. — RTWPWTC  hndr,  TTT^TR^T^  bfkr2. 

23.  Some,  however,  say  that  the  givers  of  sacrificial  fees  are 
here  praised  ; and  that,  because  they  are  the  givers  of  sacrificial 
fees,  liberal  donors  (bhojdh)  are  praised  with  four  (stanzas)  a. 

hm'r,  ^fW’Tt  f?  bfk. 

a That  is,  in  RY.  x.  107.  8-1 1 where  the  rewards  of  the  bhoja  are  described.  The 
option  as  to  the  deity  expressed  by  the  SarvanukramanI  with  the  words  daksinam  taddatfn 
vdstaut  is  doubtless  owing  to  the  opinion  of  eke  here  stated. 


24.  There  were  demons  called  Panis  who  dwelt  on  the  farther 
bank  of  the  Rasa.  These  carried  off  the  cows  of  Indra  and  hid 
them  away  carefully  a. 


RY.  x.  108]  BRHADDEVATA  viii.  25 — [300 

WHKFUTfiR:  hm1 r,  f^rn^TTf^:  bfkr2.  — fkr,  b, 

hdm1,  r1  r4 1 6. 

Os.  On. 

a Cp.  Sarvanukramanl:  panibhir  asurair  nigulha  gak. 

25.  Brhaspati  saw  (it  was)  thus ; and  having  seen  it  he 
reported  it  to  Indra.  Then  the  Chastiser  of  Paka  (Indra) 
dispatched  Sarama  a thither  on  a message. 

(WITOf  fkm'r,  <TT*t  W b,  WTf  bd.— hdm'r3fkr2,  ^ r, 
. — The  end  of  the  varga  is  here  marked  by  M in  bf,  not  in  hdm1. 

a Cp.  Sarvanukramanl : anvestam  saramdm  devaJunim  indrena  prahitam. 


6.  Story  of  Sarama  and  the  Fanis  (continued). 

26.  In  the  (hymn)  ‘What?’  (him:  x.  108)  the  Pani  demons 
interrogated  her  with  the  uneven  stanzas a,  (saying)  ‘Whence 
(do  you  come)  ? To  whom  do  you  belong,  fair  one  ? Or  what 
is  your  business  here  ? ’ 

m'fr,  fafjrantTfwr  hd,  b.  — 

hm'r,  bfk. 

a Cp.  Sarvanukramanl:  ayugbhih  panayo  mitrlyantah  procuh. 

27.  Then  Sarama  addressed  them : * I wander  about  as  the 
messenger  of  Indra,  seeking  you  and  (your)  stall  and  the  kine 
of  Indra  who  is  asking  for  them.’ 

hdm1.  °TU  r,  cfRsRtrJ  b,  fk. — faW*T**l 

hm'r,  f ^TO^bf  (cp.  RV.  x.  108.  2 : — sR  TT° 

hdm1  fk,  sTSirgT0  r. — fcpqnft  hm'r,  bfk. — f, 

R^frT  k,  9|TO  b*  gWdT:  hdm1,  r. 

28.  On  learning  that  she  was  the  messenger  of  Indra,  the 
wicked  demons  said : ‘ Do  not  depart a,  Sarama ; be  our  sister 
here  b. 

TTT^  hdndr,  <TT  bfk. 

a With  the  words  md  gas  tvam,  cp.  iv.  73 : maapagas  tvam.  b Cp.  Oldenberg’s 
remarks,  ZDMG.,  1898,  p.  414  f.,  on  Oertol,  JAOS.,  vol.  xix,  part  ii,  pp.  97-103,  who  deals 


301]  — viii.  33  TRANSLATION  AND  NOTES  [RV.  x.  108 

with  this  legend  from  the  BD.  in  connexion  with  the  JaiminTya  Brahmnna. — The  wording 
of  2Scd  and  29“  is  based  on  BV.  x.  108.  9 : svasdram  tvd  krnavai,  md  punar  gd,  apa  te 
gavdm  subhage  bhajdma. 

B 29.  Let  us  divide  our  share  of  the  cows ; be  not  unfriendly 
(1 ahitd ) henceforth  again.’ 

And  with  the  last  stanza  of  this  hymn  (x.  108.  n),  as  well 
as  with  the  even  ones  throughout a, 

W m\  w b,  fk. — *TTf?<TT  f m\  *fTf\pTT  f fk,  b. — z9ab 

is  found  in  bfkm1,  not  hdr. — I b,  "qqT  fk, 

qTnq^T  W hm1  r,  rVr6.  — *JTJTrf»B^q  hm’r,  °f>rfN  bf, 

°f»T%q  k. 

a Cp.  SarvanukramanI : sd  tan  yugmantyabhir  . . pratyacasfe. 

30.  she  said,  ‘ I do  not  desire  either  sisterhood  (with  you) 
or  (your)  wealth  ; but  I should  like  to  drink  the  milk  of  those 
cows  which  you  are  hiding  there a.’ 

fqq^j  hm’rbf,  fwrf*T  rLV. — (J  ^hm'r,  fk,  q^  b. — The  end 

of  the  varga  is  hero  marked  by  § in  b,  by  in  fk,  not  at  all  in  hdm1. 

a Oldenberg  (loc.  cit.)  would  read  yds  te,  ‘which  (cows)  you  here,’  but  all  the  MSS. 
have  yds  td ; and  even  though  the  cows  are  hidden,  the  tah  might  have  a vaguely 
demonstrative  sense  = ‘ which  you  have  hidden  over  there.’ 


7.  Story  of  Sarama  and  the  Fanis  (concluded). 

31.  The  demons  saying  ‘yes  ’ to  her,  then  brought  her  the  milk. 
She  having,  from  natural  taste  and  greed,  drunk  the  demons’  milk — 

TJWrT:  hm1rb,  q^rB  fk. 

32.  excellent,  charming,  delightful,  stimulating  strength — then 
again  crossed  the  Rasa  which  extended  a hundred  leagues, 

qt  bm1,  q*i:  hdr3,  r,  qr;°  bfk. — hdndb,  °*T  fk. — cfrB  hndr, 

’q  bfk. — 3206  is  repeated  in  b. — °fqiji  hm’r,  bfk. 

33.  on  the  farther a bank  of  which  was  their  impregnable 
stronghold.  And  Indra  asked  Sarama,  ‘ You  have  seen  the  cows, 
I hope?’ 


[302 


RV.  x.  108-]  BBHADDEVATA  viii.  34— 

5|$4<lH.hdb,  ^ r. — O"^  hm1  r,  bfk. 

a That  is,  regarded  from  where  Indra  was. 

34.  But  she,  under  the  influence  of  the  demons’  (milk),  replied 
£ no  ’ to  Indra.  He,  enraged,  struck  her  with  his  foot.  She  then, 
vomiting  the  milk, 

hdm1  r,  41 4^^  bfk. — g Am1,  ff  B. — ^Tf:  b,  hdndr,  ^ fk. 

35.  went,  trembling  with  fear,  back  again  to  the  Panis.  The 
Lord  of  bay  Steeds a (Indra)  on  his  car,  by  the  track  which 
followed  her  steps  b, 

*T  J^frfWT  hm1r,  vf  Wf^fT  fk,  JT^RTTf^T  b. — hdm1, 
trcrereTO  fT^rrwr  fkb,  r.  — ff^rrf^r:  hmL,  fk, 

RST4U  b. The  end  of  the  varga  is  here  marked  by  in  b,  not  in  hdm1fk. 

a Or,  according  to  B,  * easily  and  quickly.’  b Or,  according  to  B,  * by  her 

vomiting  of  the  milk,’  which  made  a track. 

8.  Deities  of  RV.  x.  109-120. 

36.  went  and  smote  the  Panis  and  brought  back  the  cows. 

Now  Brahmajaya  Juhu  sanga  (the  hymn)  ‘They  spoke’  {te 

’ vadan : x.  109)  addressed  to  the  All-gods. 

WR  Tf  wKbmLb,  *PTR  Vrilfi^TR.fk. — TTPg  rTT:  h dr,  7TRJ  *TT:  bfk. — 
°^t  ?J  hm1  r,  «^r  ^nrtbr2,  ^TT  fk.— WTJT^TWTfTRi:  hdr, 

m1bfkr2  (5^^°  r2). 

tt  This  is  the  reading  of  B ; cp.  ArsanukramanI : te  ’ vadann  iti  suktasya  brahmajaya 
juhur  munik.  A’s  reading  of  the  last  pada  (37°^  being  here  omitted)  means : ‘ (then 
come)  also  the  Apri  stanzas  of  Jamadagni’  (x.  no).  This  reading  has  the  appearance 
of  an  abridgement  of  37°&. 

B 37,  38.  After  it  follows  the  Apr!  hymn  of  Jamadagni,  ‘ Kindled 
to-day’  (scimiddho  ’ dya : x.  no). 

The  Vairupa  seers  simultaneously  with  the  three  hymns 
(x.  1 1 1 — 1 1 3)  ‘Ye  Wise  Ones’  ( manlsinah : x.  in.  i)  sang  to 
Indra  as  he  set  out  against  the  Panis.  The  following  hymn 
‘Two  caldrons’  ( gharmd : x.  114)  is  addressed  to  the  All-gods. 
Some,  however,  think1  that  here  are  praised 


303]  — viii.  42  TRANSLATION  AND  NOTES  [-RY.  x.  124 

37.  b,  qiq^fq  fkr2,  qTq^fq:  m1. — °^T  m\  STR?!0  b, 

5*ft  jft°  f,  “TT^jftfqq0  kr2.  — 37° 6 is  found  in  bfkr2m\  not  in  hdr.  — gqqg[ 

q hm'r,  qqq  *prWq  fkr2,  qqq  gjqqqfq  b.  — q^VT  hdm1, 

Wi^i:  r,  fqfq:  q\:  fkr2. 

38.  bfkr2,  fqiftfqili  hdm'r.— qpTTq  bdr,  igq  b,  qpj  fk. 

a This  word  is  taken  from  the  next  line. 

39.  the  Gods  and  Indra,  the  Metres,  and  the  Middle  Agni. 
The  seer  Upastuta  uttered  (the  hymn)  ‘Wondrous’  (citrah : 
x.  1 1 5)  which  is  addressed  to  Agni. 

qUIT^fMT  hm'r,  bfk. 

40.  ‘ Drink  ’ (jpiba  : x.  1 16)  praises  Indra  ; ‘ Not  ’ ( na  : x.  1 1 7), 

Food.  The  next  (x.  118)  is  demon-slaying  (and)  addressed  to 
Agni.  ‘ So,  indeed  ’ ( iti  vai  : x.  1 1 9)  is  addressed  to  Laba a. 

‘ That  ’ ( tat : x.  1 20)  is  addressed  to  Indra : the  Aptyas  are 
incidentally  mentioned  in  the  sixth  (stanza). 

fk,  b,  hm’r  s), 

g ut  Her:  rlr4r6. — ^rrq^s,  *rrqq,  bfk,  *rqq>d,  mqf  r. — qrrpsrr:  r, 
■qiyql  bdm1,  I f,  k,  -4IIM  b. — q®n  m'bfkr,  May  \ h. — f«1M|fqrTT:  hm'r, 

q q*gm  b,  q q^gq:  fkr2.  — The  end  of  the  varga  is  here  marked  by  c in  bfk,  not 
in  m1. 

“ 4°C  is  quoted  by  Sadgurusisya  on  RV.  x.  1 19;  cp.  Arsanukramani  x.  53°^  also 
quoted  by  Sadgurusisya,  whose  reading  differs  from  that  of  the  published  text. 

9.  Deities  of  RV.  x.  121-129.  Three  khilas. 

41.  Then  (comes  a hymn)  addressed  to  Prajapati  (x.  121), 
one  to  Agni  (x.  122),  one  to  Vena  (x.  123)  in  succession.  ‘To 
this  our’  ( imam  nah : x.  124)  is  (in)  praise  of  Varuna,  Indra, 
Agni,  Somaa. 

qqiq:hm1r3bfkr2,q^fq:  r. — q^^Tfqqtqprm:  h m1  r b f k,  qt*nfqq  wrqf 

g rVr6.— ?[q  q hm'r,  faq  g fk,  f^q  g b. 

a Cp.  SarvanukramanT : agni-varuna-somandm  . . . aindry  uttamd. 

42.  Now  the  four  stanzas  here  at  the  beginning  of  the  hymn 
(x.  124.  1-4),  Agni  sang  in  praise  of  himself a;  but  Soma  is 


BBHADDEVATA  viii.  43— 


RV.  x.  1 24-] 


[304 


praised  with  the  sixth  (6)  and  with  the  ninth  in  three  verses 

(gabc). 

hm’r,  tHTO  bfk. — hm'r,  fk,  b. — WT 

^ hm'r,  TO  <J  bfk. — *T^?TT  hm'r3,  bfkr2,  r. 

a According  to  this,  Agni  is  seer  and  deity  of  RV.  x.  124.  1-4,  while,  according  to 

the  SarvanukramanT,  Varuna  and  Soma  are  seers  of  1 as  well  as  Agni. 

43.  But  the  remaining  three  (x.  124.  5,  7,  8)  are  addressed  to 
Varuna  a,  while  the  last  verse  (9^  is  addressed  to  Indra  alone  b.  * I’ 
(aham:  x.  125)  is  a hymn  to  Vac.  To  Aryaman,  Mitra,  and 
Varuna  belongs 

fT^T  m1br,  fw  fk,  7T4  h d r3.— R^hdm1,  r, 

bfkr3 (r2 ?). 

a The  SarvanukramanT  makes  no  specific  statements  about  RV.  x.  124.  5-8,  simply 
remarking  : sista  yathanipdtam.  b According  to  the  SarvanukramanT  the  whole  of  9 
is  addressed  to  Indra:  aindry  uttama. 

44.  ‘Not  him’  (na  tam:  x.  126) a.  The  following  hymn  is 
to  Batrl  (x.  1 2 7).  That  which  (begins)  * To  me  ’ ( mama : 
x.  128)  is  addressed  to  the  All-gods.  The  hymn  addressed  to 
Lightning  ‘ Obeisance  to  thee  ’ ( namas  te) b is  a benediction.  But 
that  which  follows, 

TT2TT:  hm'r,  TR  bfk. hdr,  b,  fk.  — bfk,  ^T- 

hm'r. — ^hm'bfkr2,  r. 

a According  to  the  SarvanukramanT  this  hymn  is  addressed  to  the  All-gods;  but 
as  the  three  names  Aryaman,  Mitra,  Varuna  occur  in  all  the  stanzas  of  the  hymn  but  the 
last,  the  statement  of  the  BD.  is  more  exact.  b The  two  khilas  which  come  at  the 
beginning  of  the  fourth  adhyaya  in  the  Kashmir  collection,  and  precede  RV.  x.  128,  are 
here  passed  over.  The  first  consists  of  one  stanza  only,  beginning  d yasmin  devavitaye. 
The  second  consists  of  four  stanzas,  beginning  a rdtri  parthivam,  and  corresponds  to  the 
first  four  stanzas  in  Aufrecht’s  xix.  After  RV.  x.  128  comes  a third,  which  consists  of  a 
single  stanza,  beginning  arvancam  indram  amuto  havdmahe,  and  corresponds  to  the  first  stanza 
of  Aufrecht’s  xx.  Then  comes  the  Lightning  hymn  of  four  stanzas,  beginning  namas  te 
astu  vidyute,  referred  to  above.  Next  follows  a long  khila  of  forty  stanzas,  beginning 
yam  kalpayanti  no  'rayah  and  described  in  the  accompanying  AnukramanT  with  the  words  : 
yam:  catvdrim£at,  pratyan-krityd-na£anam,  asih ; pahldyantam.  It  is  mentioned  by  its 
pratTka  yam  kalpayanti  in  Rgvidhana  iv.  6.  3 and  described  there,  iv.  8.4,  as  krtyd-suktam ; 
quoted  also  in  Kausika  Sutra  xxxix.  7 (cp.  Bloomfield,  Atharva-veda,  SBE.,  xlii,  p.  602,  on 
AV.  x.  1).  Cp.  Meyer,  Rgvidhana,  pp.  xxii,  xxv ; Oldenberg,  Prolegomena,  p.  506  f. 


305]  — viii.  48  TRANSLATION  AND  NOTES  [-RY.  x.  135 

45.  ‘ (The  spell)  which  our  foes  prepare  ’ (yam  kalpayanti  no 
’ rayah ),  is  destructive  of  sorcery  a.  * Bestowing  length  of  life  ’ 
(1 ayusyam)^  is  (in)  praise  of  gold  for  oneself0.  ‘Neither  non- 
being  ’ (nasat : x.  1 29)  is  to  Paramesthin. 

hdm1  r,  ^ b,  «ff?T  f,  ^TfrT  k.  — 3TWT0  ndr,  BUST  lid,  3TWT  bfk. — 
^rrcrwrupT:  hdm1!,  bfk.— ^T^^hdr,  *rr%^  f,  b, 

r' r4r6,  k. — The  end  of  the  varga  is  here  marked  by  Q.  in  bfk,  not  in  m1. 

a The  same  description,  krtydnasanam,  in  the  AnukramanI  of  the  khila  collection. 
In  AY.  Parisista  34.  2,  this  and  other  hymns  of  the  same  character  form  the  krtyagana, 
and  are  described  as  counteracting  sorcery,  krtyapraliharanani.  b This  khila  im- 

mediately follows  yam  kalpayanti  in  the  Kashmir  collection.  It  is  described  in  the 
accompanying  AnukramanI  as  ayusyam : daia  ; ddksayanah  . . . hiranyatmastutih.  Its  ten 
stanzas  (there  is  a lacuna  in  the  first)  agree  with  Aufrecht’s  xx.  2-1 1 ; cp.  Oldenberg, 
Prolegomena,  p.  506,  note  1.  This  khila  is  also  mentioned  in  the  Rgvidbana  iv.  9.  1 : 
ayusyam  ayurvarcasyam  suktam  daksayanam ; cp.  Meyer,  p.  xxiii.  0 The  expression 

used  in  the  khila  AnukramanI,  hiranydtmastutih,  seems  to  mean  ‘ self-praise  in  connexion 
with  gold.’ 

10.  Deities  of  RV.  x.  130-137. 

46.  They  call  this  (hymn)  evolutional  ( bhavavrtta ) ; also  the 
nexta,  ‘The  sacrifice  which  ’ (jyo  yajriah  : x.  130).  ‘Away’  (apa: 
x.  1 31)  is  addressed  to  Indra ; here,  however,  the  fourth  and 
the  fifth  (stanzas  : 4,  5)  are  traditionally  held  to  be  addressed 
to  the  Asvins. 

hdm1!,  ^ *rr  bfkr2. 

a Cp.  Kgvidhana  iv.  9.  2 : bhavavrtte  pare  sukte. 

47.  ‘The  sacrificer’  (ijcinam:  x.  132)  is  addressed  to  Mitra- 
Varuna;  in  the  first  stanza  Heaven  and  Earth  are  praised  in 
the  (first)  hemistich  (i0&),  and  the  Asvins  in  the  next  (icd). 

hm'r,  £TT  ^ bfkr2.  — cRT:  Am1,  g 

bfkr2. 

48.  ‘ Forth,  well’  (pro  su:  x.  133.  1)  are  two  (hymns)  addressed 
to  Indra  (133,  134);  but  the  stanza  ‘Never,  0 Gods,  do  we 
transgress  ’ ( nakir  devd  minlmasi : x.  1 34.  7)  is  addressed  to  the 
All-gods a.  In  the  (hymn)  ‘ Under  which  tree  ’ (yasmin  vrkse : 
x.  135)  the  celestial  Yama  is  praised. 

11.  r r 


RV.  x.  136-]  BRHADDEVATA  viii.  49—  [306 

3?r  hbf>  mxr. — g hm1  r,  b,  f k. — 

gWR:  m1,  g^TR  hdbf,  kr. 

a The  Sarvanukramam  has  no  statement  about  this  stanza. 


49.  The  hymn  ‘ The  Hairy  One  (bears)  Agni  ’ (ke£y  agnim : 
x.  1 36)  is  addressed  to  the  Hairy  Ones a ; in  that  which  follows, 
‘And,  0 Gods’  (uta  dev  ah:  x.  i37)l),  the  first  stanza  (1)  should 
be  (regarded  as)  to  the  Gods;  the  following  triplet  (2-4)  has 
Vata  as  its  god. 

r,  hd,  b,  %3?TR  f. — %ftpT  bfk,  hdnfir  (%flR 

S).— ^?T  bf,  ^ k,  fR  hdr,  m1. — A,  rR 

^T^TT  B. — B,  A.  As  the  text  of  the  RV.  names 

Vata  in  these  stanzas,  not  Vayu,  and  the  author  of  the  BD.  is  likely  to  have  followed 
that  text,  I have  preferred  the  reading  of  B. 

a The  reading  ketinah  would  mean,  ‘ is  addressed  to  the  Hairy  One  ’ ; but  as  the 
Sarvanukramam  has  kaisinam  and  Sayana  (on  x.  137.  1)  has  the  explanation  agnisurya- 
vayudevatakam,  I have  preferred  to  read  kaisinam  as  referring  to  the  Three  Hairy  Ones  ’ 
(cp.  above,  i.  95).  b The  Sarvanukramam  gives  no  details  about  this  hymn,  de- 

scribing it  simply  as  vaisvadevam. 


50.  The  stanza  ‘May  they  protect’  ( trayantdm : x.  137.  5) 
is  addressed  to  the  All-gods ; but  the  remainder  (of  the  hymn) 
that  follows  (6,  7)  has  the  waters  as  its  divinity.  This 
(hymn)  may  be  considered  as  containing  universal  remedies  or 
as  destructive  of  infirmity. 

g hdr,  m1,  (%h°)  f- — °t*nr:  hmlb- 

r,  fk. — Uy:  hm'r,  gp:  br2,  W fk.  — hr3m\  ^TT%  rTf  r, 

gW  bf.  — hdbr,  fk,  m1. — "Rfi!  TT 

hm’r,  b f k r2. The  end  of  the  varga  is  here  marked  by  ^0  in  b,  by 

S in  fk,  not  at  all  in  dm1. 


11.  The  khila  ‘ Bhumih.’  Deities  of  B.V.  x.  138-142. 

51.  The  following  hymn, ‘The  Earth’  (bhumih) a,  is  addressed 
to  Laksa  b.  The  next  hymn,  ‘ Of  thee  ’ ( tava  : x.  1 38),  is  addressed 
to  Indra.  In  the  (hymn)  ‘ Sun-rayed  ’ ( suryarainiih  : x.  1 39)  the 
first  triplet  (1-3)  is  addressed  to  Savitr. 


307]  — viii.  54  TRANSLATION  AND  NOTES  [-RV.  x.  142 


«TRT  bfk,  hdm1  r. — WfWt  hmV,  b,  ^RTT  fk. 

a This  khila,  consisting  of  seven  stanzas  and  beginning  bhumir  mata,  nabhah  pita, 
aryama  te  pitamahah,  follows  yam  kalpayanti  in  the  Kashmir  collection.  The  pratlka  of 
RV.  x.  138  immediately  following  its  last  stanza  indicates  that  its  position  is  between 
RV.  x.  137  and  138.  b Laksa  has  been  mentioned  twice  before,  i.  129  and  ii.  84. 

The  reading  laksam,  not  laksa,  must  be  the  correct  one,  as  the  BD.  never  mentions  the 
deity  in  the  nominative  case. 

52.  Now  his  own  self  is  indirectly  ( paroksa)0-  praised  by 
Gandharva  in  the  next  triplet  (x.  1 39.  4-6)  : he  is  spoken  of 
incidentally  either  as  Indra  or  Surya  b. 

hm'r,  bfkr2. — hm'r,  b,  t^f  fkr2. 

a That  is,  in  the  third  person.  b Indra  is  mentioned  in  4 and  6,  and  Surya 

in  4.  The  Sarvanukramanl  has  no  reference  to  these  two  deities. 

B 53.  In  this  hymn  (x.  139)  these  three  deities  only  are 
celebrated11.  Now  ‘O  Agni,  thine’  (ague  tow:  x.  140)  is  ad- 
dressed to  Agni ; that  which  follows,  ‘ 0 Agni,  to  (us)  ’ {ague 
acha  : x.  i4i)b, 

WtfHfTT:  bfkr,  g m1. — ^ bfkr,  (TcfoEJ^  m1.  — *17^*1  m’f, 

clf^b,  HrWK T+tk  r. This  sloka  is  found  in  B and  m1  only. 

a That  is,  Savitr,  Indra,  Surya.  This  line,  which  seems  redundant  even  here,  occurs 
twice  again  in  B (after  59  and  79“ b) ; but  this  is  the  only  position  in  which  it  might  be 
genuine.  b This  line,  as  giving  the  pratlkas  of  x.  140,  141,  which  seem  almost 

necessary,  may  be  original ; in  that  case  the  beginning  of  the  next  line,  agneyatn  vaisva- 
devam  ca,  must  have  a different  sense  from  that  required  in  A.  See  note  a on  54. 

54.  is  addressed  to  Agni  and  to  the  All-gods  a.  Now  in  the 
(hymn)  ‘This’  (ayam : x.  142),  the  four  Sarhgas,  as  seers  of 
couplets  ( dvrcah ),  adored  Agni  severally b. 

Tf  mV  hd,  -sn^b,  fk.— g mV,  g fprr:  r3, 

^prr:  hd,  g to:  b,  g wrr:  f (sprr:  s).— r,  Bt^mss. — The  end  of 

the  varga  is  here  marked  by  in  bfk,  not  in  hdm1. 

a If  53^  is  not  genuine,  these  words  would  mean  : ‘ There  is  then  a (hymn)  addressed 
to  Agni  (140)  and  one  to  the  All-gods  (141)’:  cp.  BD.  vii.  143,  note  a.  This  would  be 
in  agreement  with  the  Sarvanukramanl  which  describes  141  simply  as  vaisvadevam.  On 
the  other  hand,  as  a matter  of  fact,  Agni  alone  is  mentioned  in  the  first  and  the  last 


RY.  x.  143-] 


BRHADDEVATA  viii.  55— 


[308 


stanzas  of  this  hymn,  and  many  gods  in  2-5,  b That  is,  each  with  a couplet.  Cp. 
SarvanukramanI : ayam:  astau;  dvrcah  6ariigah  ...  agneyam;  and  see  Sadgurusisya’s 
explanation  of  dvrca  as  ‘ seer  of  two  stanzas.’ 

12.  Deities  of  RV.  x.  143-154.  Khila  : Medhasukta. 

55.  The  (hymn)  ‘Him  indeed’  ( tyam  cit : x.  143)  is  addressed 
to  the  ASvins.  ‘ This  ’ ( ayam : x.  1 44),  following  after  that,  is 
addressed  to  Indra.  * This  (plant)  I dig’  (1 imam  Jchanami  : x.  145), 
the  hymn  which  IndranI  herself  sang, 

7T7i:  tnRhmb,  ^STcT:  thr  bfk. — ^IrTObmh,  hdfk. 

56.  they  declare  to  be  an  esoteric  (aupanisada)  evolutional 
(bhavavrtta)  a hymn  of  six  stanzas. 

B Now  in  (this)  hymn  she  (the  seer)  praises  the  potent  herb 
p>dthd  b with  its  extended  leaves c. 

^ hm1  r,  Tfj  fk,  Tfj  b. — hm’r,  g bfk. — ''d'rtHMuf  WT  g m1, 

^rnr^wr  yrw  b,  wr  g fkr2. — xrfmfaRbkr2,  f, 

m1. — §6ct*  is  foimd  in  B and  m1  only. 

a Cp.  above,  ii.  120,  121;  v.87  &c.  The  term  seems  to  be  applied  to  this  hymn  as 
it  contains  spells  connected  with  wives.  Otherwise  the  expression  is  used  of  hymns 
which  are  more  directly  evolutional,  that  is,  connected  with  birth  or  cosmogony.  The 
SarvanukramanI  has  no  reference  to  this,  but  speaks  of  the  hymn  as  upanisat  (Sadgu- 
rusisya : upanisat-samjnam).  b As  the  name  of  a plant  the  word  patha  seems  hitherto 
to  have  been  noted  by  the  lexicographers  only.  But  the  Rgvidhana,  in  referring  to  this 
hymn,  has  three  times  (iv.  11.  3 ; 12. 1,4)  the  form  pdta,  which  also  occurs  in  AV.  ii.  27. 4 ; 
and  this  was  perhaps  the  original  form  here.  c The  word  uttanaparna,  as  an 

attribute  of  the  herb,  occurs  in  RY.  x.  145.  2. 

B 57.  Now  the  last  stanza  (x.  145.  6)  is  intended  to  win  the  love 
of  a husband,  while  the  rest  are  meant  to  repel  a rival  wife  ft. 

* 0 Aranyan!  ’ ( aranyani : x.  1 46)  is  (in)  praise  of  Aranyani. 
The  next  two  (beginning)  ‘Faith’  ( srat : x.  147,  148)  are  addressed 
to  Indra. 

UfaRWft  b,  fk,  f2>  vf*  m1. — ^WRTT:  b, 

R*rr*rr:  fk,  ^ ufstt:  r2,  ^ *trtt  m1. — ndb, 

fr2,  k. — ^tR  h,  ^tR  <T«[tR  mb,  gfrR  bfk. 

a The  SarvanukramanI  has  sapatnibadhanam,  with  which  expression  cp.  Rgvidhana 
iv.  12.  3:  sapatntm  badhate  tena. 


309]  — viii.  60  TRANSLATION  AND  NOTES  [RV.  x.  155 

58.  ‘Savitr  with  bonds’  (savitd  yantraih  : x.  147)  is  addressed 
to  Savitr.  ‘ Enkindled  even  thou  art  fanned  ’ ( scimiddhas  cit  sam 
idhyase  : x.  1 50)  is  addressed  to  Agni.  ‘ With  faith  ’ ( sraddhayd  : 
x.  1 51)  is  addressed  to  Sraddha.  After  that  follows  the  hymn 
of  Wisdom  ( medha-sukta ) a. 

bfkr,  g ^ hdm1. 

a This  is  the  khila  wliich  in  the  Kashmir  collection  comes  next  after  bhumifi.  It  is 
there  identical  in  form  with  Aufrecht’s  xxii,  except  that  the  last  two  stanzas  are  in  inverted 
order.  It  is  mentioned  in  the  Rgvidhana,  iv.  14.  1,  by  the  name  of  medhasuktam.  Cp. 
Meyer,  p.  xxii,  and  Oldenherg,  Prolegomena,  p.  507. 

59.  The  (hymn)  ‘May  the  Father  come’  (d  sur  etu )a  is  ad- 
dressed to  Agni.  Then  follow  two  (152,  153)  addressed  to  Indra 
(beginning)  ‘A  ruler’  ( §asah : x.  152.  1).  The  (hymn)  ‘Soma  for 
some  ’ ( soma  ekebhyah  : x.  1 54)  they  declare  to  be  evolutional. 

hdndr,  k,  ^ vTT?f<,^0  bf.  — 

MSS.  and  r. — hm'r,  cf^f%  <J  bfkr2. — £,()d=r)6h. — The  end  of  the  varga  is 

here  marked  by  in  bfk,  not  in  hdm1. 

a This  is  the  khila  which  in  the  Kashmir  collection  immediately  follows  the  Medha- 
sukta.  Its  position  immediately  before  RV.  x.  152  is  indicated  by  the  pratika  of  that 
hymn  being  added  after  the  last  stanza.  Consisting  of  seven  stanzas  composed  in  the 
last  seven  atichandas  metres,  it  is  thus  described  in  the  accompanying  Anukraman! : a sus  : 
sapta;  atharvanas  subhesajah;  agneyam ; prakrtih,  krtir,  akrtir,  vikrtis,  samkrtir,  abhikrtir, 
utkrlayah  [utkrtih~].  The  RV.  Pratisakhya  remarks  (xvi.  25)  that  these  seven  metres  are 
found,  not  in  the  RV.,  but  only  in  Subhesaja  (explained  by  Uvata  as  the  name  of  a seer).  On 
this  Weber,  Indische  Studien,  vol.  viii,  p.  132,  observes:  ‘ Welcher  Text  damit  gemeint  sein 
mag,  ist  einstweilen  nicht  klar,  da  die  dafiir  angefiihrten  Belegstellen  als  solche  nicht  nach- 
weisbar  sind.’  There  is  no  longer  any  doubt  as  to  what  text  is  meant.  The  Gopatha 
Brahmana,  v.  23,  refers  to  these  seven  metres  as  saubhesaja,  ‘ derived  from  Subhesaja,’  that 
is  the  seer  who  composed  these  seven  khila  stanzas.  Both  the  khila  text  ( a sur  etu  pard- 
vatah)  and  the  AnukramanT  (5  sits ) have  u,  which  appears  as  u in  all  the  MSS.,  probably 
in  part  owing  to  the  metre,  and  in  part  to  misunderstanding  of  the  form.  Suh  is  used 
of  Agni  in  RV.  i.  146.  5. 


13.  Deities  of  RV.  x.  155-159. 

60.  ‘0  Arayl’  (ardyi  : x.  155)  is  destructive  of  bad  lucka: 
in  the  couplet  there  ‘ Driven  away  ’ ( catto  : x.  155.  2,  3)  Brahmana- 
spati  is  praised  either  as  the  chief  deity  or  incidentally ; 


RV.  x.  155-]  BRHADDEVATA  viii.  61 — [310 

rR  hra'r,  tR  fk,  b. — hdr,  ^f?T  ^ |%  m\  ^f?T  <5%  bfk. — Before 
60,  bfkm1r  insert  the  following  sloka : 

iffaft  <j  fpvft  i 

iprr  ir  TRrtfmn:  11 

The  second  line  has  already  occurred  as  viii.  53° 6,  where  it  is  appropriate,  while  here 
there  is  nothing  to  which  ‘ these  three  deities  ’ can  refer.  It  occurs  over  again  after 
7906  in  several,  if  not  all,  the  B MSS.  With  the  first  line  cp.  viii.  nc<i. 

a The  Sarvanukramani  has  the  same  expression,  alaksmlgknam ; cp.  Rgvidhana  iv. 
15.  2:  alaksminasanartham. 

61.  and  Indra  (is  praised)  in  the  (stanza)  ‘When’  (yat : x. 
155.  4),  the  All-gods  in  the  stanza  ‘Around’  ( pari : 5).  And 
the  (hymn)  ‘ Agni’  ( agnim  : x.  156)  is  addressed  to  Agni.  ‘Now 
these  indeed  ’ ( ima  nu  kam  : x.  1 5 7)  is  addressed  to  the  All-gods. 

hdm1r,  ^ bfk. — hdr,  STfa^bfkr2. 

62.  Indra  a is,  however,  here  predominantly  praised  along  with 
the  All-gods,  and  the  Adityas  and  the  Maruts.  For  (the  hymn) 
evidently  has  this  character b. 

irrvRm^R hdmb,  ureRjcfr  tr  b,  wR<ft  tr  fkr—  **  hm'r, 

^ bfk. — hdbk,  r. 

a The  Sarvanukramani  simply  describes  x.  157  as  vaisvadevam  without  any  reference 
to  Indra.  b This  pada  occurs  in  four  previous  passages  : iii.  76 ; iv.  18 ; v.  87  ; vi.  94. 

63.  Now  ‘May  us  the  Sun’  ( suryo  nah:  x.  158)  is  addressed 
to  Surya  ; but  as  to  the  (hymn)  ‘Aloft  that’  ( ud  asau : x.  159), 
PaulomI  in  it  lauds  her  own  virtues  and  (those)  of  her  co-wives. 

3 hr,  7J  m\  b,  *?TT  fk.—  mb,  hfb, 

^ k.— mb,  RT  50  hd,  R^TUI  bfk. — (R  hfb,  r— ' ^ 

h in1  bfk,  r.  — The  end  of  the  varga  is  hero  marked  by  ^ in  bfk,  not  in  hdm1. 

14.  Deities  of  E,V.  x.  160-164.  The  seer  Kapota  Nairrta. 

64.  ‘Of  the  potent’  ( tlvrasya : x.  160)  is  addressed  to  Indra. 
‘I  release’  ( muncdmi : x.  161)  is  a remedy  destructive  of  con- 
sumption ( yaksma ).  This  hymn  of  Prajapatya’s  a is  spoken  of  as 
destroying  ‘ royal  consumption  ’ (rdja-yctksma)  b. 


311]  — viii.  68  TRANSLATION  AND  NOTES  [-RV.  x.  164 

hm1!-,  f k,  omitted  in  b. — 1 ^ ^ <li  m1,  °IpT  hdbfkr. 

a The  seer  of  this  hymn  is  stated  by  the  ArsanukramanI  and  the  Sarvanukramani 
to  be  Prajapatya  Yaksmanasana.  b The  hymn  is  described  in  the  SarvanukramanI 

as  rajayaksmaghnam. 

65.  Yaska  considers  that  the  hymn  is  addressed  to  Indra- Agni ; 
some,  that  it  is  addressed  to  the  divinities  expressed  by  namea. 
Now  as  to  the  (hymn)  ‘With  the  prayer’  ( brahmana : x.  162), 
it  is  said  to  be  demon-slaying  and  addressed  to  Agni b. 

hndrbs,  fk. f,  1 b, 

hm1r3r2k  (cp.  v.r.  on  viii.  40),  r. — ndf, 

hrk,  b (cp.  ».r.  on  viii.  63). — g tm’r,  ^ bk,  ^ f. 

a 65° 6 is  quoted  by  Sadgurusisya  on  ItV.  x.  1 61.  b Cp.  above,  viii.  40. 

66.  This  is  also  recognized  ( drstam ) as  a consecrating  prayer 
for  children  issuing  from  the  womb  ( sravatam ).  ‘Vena  saw  that’ 
{venas  tat  patyat) a is  addressed  to  Vena.  ‘From  the  eyes’ 
(alcsibhyam  : x.  163)  is  destructive  of  consumption  ( yaJcsma )b. 

66ab  = y.  8fd.— tcTf  in1,  b,  %=j  fk. — g Wrf  hdr,  JTT^frT 

RT  %(T^  Bm1  m1,  kr2,  ^«T  b). 

a This  is  the  khila  of  three  stanzas  which  comes  before  RV.  x.  163.  It  is  described 
thus  in  the  AnukramanI:  venas:  trcam ; veno ; bhavavrttam  tu.  The  reading  of  B refers 
to  this  khila  less  definitely  by  the  latter  description.  b Cp.  yaksmaghnam  in  the 

Sarvanukramani. 

67.  ‘Depart’  ( apehi : x.  164)  is  destructive  of  evil  dreams: 
Indra  and  Agnia  are  incidental. 

There  was  a seer,  Kapota  Nairrta  by  name,  who  practised 
prolonged  austerity. 

ftnTf  ^ bfk,  ftn^  g hm1!. — ndr,  °cT7T  b,  rW, 

cT^TT:  hd,  °7T*TT  fk. 

a There  is  no  mention  of  Indra  and  Agni  here  in  the  Sarvanukramani. 


68. . A pigeon,  we  are  told,  placed  its  foot  on  his  fire-receptacle 
in  the  forest  a : the  seer  praised  the  pigeon,  in  words  propitious 
to  himself, 


RY.  x.  165—] 


BRHADDEVATA  viii.  69— 


[312 

hdmbh^r6,  bfr,  k.  Though  the  reading  akarot  gives  the  pada 
one  syllable  too  many,  I have  retained  it  as  an  irregularity  ■which  is  probably  original,  since 
there  are  other  cases  in  the  BD. — bfkr,  hd,  °favfa  m1. — 

ITrfJ^bfkr2,  ^rT^hdr3.  — ^nffa  bfkr,  Am1. — The 

end  of  the  varga  is  here  marked  by  ^8  in  f,  by  in  b,  not  at  all  in  hdm1k. 

a Cp.  the  words  of  RV.  x.  165.  3 : astryam  padarn  krnute  agnidhane. 

15.  Deities  of  RV.  x.  165-174. 

69.  with  the  hymn  ‘0  gods’  ( devah : x.  165):  it  is  stated 
to  have  the  object  of  expiation  a.  £ (Make)  me  a bull  ’ ( rsabham 
md  : x.  166)  is  destructive  of  rivals.  ‘ By  which  this’  ( yenedam ) b 
is  addressed  to  Mind  ( mdnasa ). 

In  bfk,  which  read  |rr  (^tt  f,  ^rr^k,  fa  b)  fwfah  there 

is  a lacuna  between  the  first  two  words  of  69  and  the  last  two  of  70. 

a Cp.  SarvanukramanI : prayascittam  idam,  adding  vaisvadevam,  of  which  nothing  is 
said  here.  b This  is  akhila  of  thirteen  stanzas  which  precedes  RV.  x.  167  and  which 
begins  yenedam  bhutam  bhuvanam  bhavisyat.  Each  of  its  stanzas  (excepting  6 and  possibly 
9,  where  there  is  a lacuna)  begins  with  a form  of  the  relative  pronoun,  and  each  ends 
with  the  refrain  tan  me  mana/t  sivasamkalpam  astu.  The  first  six  stanzas  are  identical 
with  VS.  xxxiv.  1-6,  except  that  the  first  and  the  fourth  appear  in  inverted  order  in  the 
VS.  It  is  described  thus  in  the  AnukramanI:  yena : saptondj  manavah  ( manasah  ?)  diva- 
samkalpo ; manasam.  From  the  reputed  author  the  khila  is  called  divasamkalpa  and  regarded 
as  an  Upanisad  (see  Indische  Studien,  ii.  51  ff.) ; it  is  quoted  under  this  name  in  Manu 
xi.  251.  The  Rgvidhana,  iv.  20.  3,  quotes  this  khila  by  its  pratika  ( yenedam ) ; cp.  Meyer, 
p.  xxv  f.;  Oldenberg,  Prolegomena,  p.  507. 

70.  The  two  seers  Gathina  (ViSvamitra)  and  Bhargava  (Jama- 
dagni)  a saw  (the  hymn)  addressed  to  India  (beginning)  ‘ To  thee  ’ 
(tubhya  : x.  167).  Varuna,  Vidhatr,  Anumatib,  Dhatr,  Soma, 
Brhaspati — 

faVTrTT«FTfaT  hdr,  favn?II^fa  m1,  lacuna  in  bfk,  cp.  critical  note  on  69. 

a Cp.  Arsanukramani  x.  86  : vidvdmitrajamadagni  ( = SarvanukramanI)  f sir  [rsi] 

gdthinabhdrgavau.  b 70°  has  one  syllable  too  many ; cp.  68a. 

71.  these  six  deities  are  there  praised  in  the  third  stanza 
(x.  167.  3)a.  With  the  following  (hymn)  ‘Of  Vata’  ( vatasya : 
x.  168)  Anila  praised  his  father b. 


313]  — viii.  74  TRANSLATION  AND  NOTES  [-RV.  x.  176 

hbfk,  m’r. — IspTT:  hndr,  *J7n  b,  ^rffaT- 

f*rffT  *n?JrT.’  fk. — hm'r,  tf^Th  Htl  |<^!  bfk. — b,  hdm’rfk. 

“ Sarvanukramanl:  trtiya  lingoktadevata-,  cp.  Sadgurusisya.  b Cp.  Arsanu- 

kramanl  x.  87  : valayano  munih  suktam  vatasyety  anilo  jagau. 


72.  The  seer  Sahara a saw  the  hymn  which  (begins)  ‘ Refreshing’ 
(mayobhiih : x.  169).  Now  various  kinds  of  milch  kine  are  there 
praised  b. 

^TFmnbndr,  flcU^Hbfk. — r,  bdm1,  dr4 r8, 

(K  Os 

fk,  ^TTT  ftt^:  b. — rT^T  ghm’r,^^  bfk. — 72® =v.  92c. 

a The  name  of  the  seer  is  Sahara  in  the  Arsanukramani  and  the  Sarvanukramanl. 
b The  Sarvanukramanl  simply  describes  this  hymn  as  gavyam. 

73.  ‘Far-shining’  (vibhrcit:  x.  170)  is  addressed  to  Surya ; 
‘ Thou  this  ’ (tvam  tyam  : x.  1 7 1 ) is  addressed  to  Indra  ; ‘ Come 
hither’  (d  yahi  : x.  172)  is  (in)  praise  of  Dawn;  and  ‘Hither 
thee’  (d  tvd  : x.  173.  1)  are  two  hymns  (173,  174)  for  consecrating 
a kinga  who  has  been  anointed b. 

m *rrft°  b,  m mf^°  fk,  m *rr#t°  ndr,  ~rr  *nf^»  h)  ^ *nf$°  d.— °*r 
hd,  °w.  ndr,  b,  (•*)  fk. — TT%if»rf^rRi  hmh?,  TTfft 

^f^rf^mr^T  bfkr2.  — hmh,  :*rrfWTn^%  bfk,  s.  — The  end  of 

the  varga  is  here  marked  by  in  hbfk,  not  in  m1d. 

a The  Sarvanukramanl  describes  these  two  hymns  as  rdjna  stutih ; cp.  Bgvidhana 
iv.  22.  4.  b 73ecJ  is  quoted  by  Sadgurusisya  on  EV.  x.  173. 


16.  Deities  of  RV.  x.  175-181. 

74.  Arbudia  saw  the  next  (hymn)  ‘Forth  you’  ( pra  vah  : 
x.  175)  as  (in)  praise  of  the  Pressing  Stones.  Now  that  which 
follows  this  (x.  1 76)  is  addressed  to  Agni : there  the  stanza 
‘Forth  the  sons’  (pra  sunavah : x.  176.  1)  is  addressed  to  the 
Rbhus. 

^T^TT  hd,  ?T5Trn  bfk,  mm  r. — hndfr,  b,  •&:  t,  r!.— 

hm1  bfkr,  rVr6. — IT  hmh,  H fk,  ojNt*!!  b. 

a Cp.  Sarvanukramanl : pra  vah  . . arbudir  gravno  ’ staut . 

S S 


II. 


[314 


RV.  x.  177-]  BRHADDEVATA  viii.  75 — 

75.  Now  the  seer  Patamga  sang  the  hymn  which  follows, 
‘The  Bird’  (patamgam:  x.  177);  some  regard  this  as  addressed 
to  Surya,  while  others  (think  that  it  is)  destructive  of  sorcery 
( mayabheda  a). 

TTcHTg  hdbr,  Rrhg  m1, fk. — WRT  hmh,  WTOT  b,  WRTT  fk. 

a The  Sarvanukramani  uses  the  same  word  to  describe  this  hymn ; cp.  Rgvidhana 
iv.  22.  5 : mayabhedanam  etat. 

* 

B 76.  In  (this  hymn)  destructive  of  sorcery,  Saunaka  says  that 
in  the  second  (stanza  : x.  177.  2)  is  praised  Vac,  the  goddess  who 
cherishes  in  her  heart a the  speech  which  is  well  known  ( viditam ) b. 

*TRT»^  m1fkr,  b. — m1,  gTtSTTf  bfkr. — f^TfS  m1, 

b,  fewffT  f,  kr. — n^bf,  BT  kr. — #1 

m1b,  f,  fwf^TTT  r. — This  sloka  is  found  in  B and  m1  only. 

a Cp.  the  words  of  BY.  x.  177.  2:  patamyo  vdcam  manasa  bibharti  . . . dyotamdndm. 
b This  perhaps  alludes  to  the  four  kinds  of  speech  spoken  of  in  RV.  i.  164.  45 : tani 
vidur  brdhmandh  . . . turlyam  vdco  manusyd  vadanti. 


77.  The  hymn  ‘Forthwith  this’  ( tyarn  u su  : x.  178),  which 
has  Tarksya  for  its  deity,  they  regard  as  a charm  for  good  luck 
(svastyayana)  a.  ‘ Up  ’ (ut : x.  1 79)  are  two  (hymns)  addressed 
to  Indra  (179,  180),  while  that  which  follows,  ‘Both  extension’ 
( prathas  ca  : x.  181),  is  addressed  to  the  All-gods. 

m1fkr2  (rTR°  kr2),  b,  SPjftcrfTI  <J 

hdr.  The  reading  of  the  B MSS.  is  favoured  by  the  Sarvanukramani,  which  describes  the 
hymn  as  TTNfc. — kd,  m1,  f,  b,  r. — g 

hdndr,  ^TTftbfk. — %f?T  ^ hm'r,  g b,  no  particle  in  fk. 

a Cp.  Rgvidhana  iv.  23.  2 : tyam  u sv  iti  svastyayanam. 

78.  In  it  the  first  three  seers a have  declared  their  own 
power : how  the  Rathamtara  chant  ( stotra ) and  how  the  Brhat 
chant, 

Oxpgj^hmV  “'T’sra;  fk. — rprr^n  hrb,  TT^^n  fk. — hdr, 

fk,  b. — The  end  of  the  varya  is  here  marked  by  in  bfk,  not 

in  hdm1. 


315]  — viii.  8 1 TRANSLATION  AND  NOTES  [-RV.  x.  183 


“ That  is,  Dhatr,  Savitf,  Visnu,  mentioned  in  the  third  pada  of  each  of  the  three 
stanzas  of  this  hymn,  as  the  source  from  which  others  (Vasistha,  Bharadvaja)  derived 
the  Kathaintara,  the  Brhat,  and  the  Gharma. 


17.  Deities  of  RV.  x.  182-184. 


79.  and  how  the  Gharma  came  into  being  from  Savitra  is 
implied.  Now  in  the  hymn  ‘Brhaspati'  ( brhaspatih : x.  182) 
Brhaspati  is  praised. 

hd,  m1,  hr,  fi*j7rr  (wr:)  fk. — hrbfk,  ^rq- 

m1,  qrq  <£^<1  r1r4r6. — Instead  of  79e<J,  given  in  the  text  according  to 

the  reading  of  hdr,  m'bfkr2  have  substituted  a line  which  has  already  occurred  twice 
before  in  B MSS.: 


TTfTT  in*  1 (U  m1) 


b alone  further  adds  the  lino — 


WlTTOr  I 


“ Cp.  KV.  x.  181.  3:  a suryad  abharan  gharmam  ete. 


80.  Some  consider  this  praise  (of  Brhaspati)  to  be  prayers 
for  the  institutor  of  the  sacrifice  ( yajamana ) a. 

The  hymn  of  Prajavat  Prajapatya,  which  (begins)  ‘I  saw  thee’ 
(apaSyam  tvd  : x.  183) b, 

wfnw  hm1  r,  b. — ^f?r  hm'r,  q^fni 

TTT*  b. — 8o0?l  is  omitted  in  fkra. 

a The  word  yajamana  occurs  in  the  refrain  of  the  three  stanzas  of  this  hymn : athd 
karad  yajamanaya  4am  yoh.  b 8octi=  Arsanukramani  x.  95*^,  except  that  the  reading 
there  is  suktam  tat  for  yat  suktam. 

81.  praises  in  each  stanza  the  deities  here  indicated  by  their 
characteristics  (lingo) : that  is,  the  first  (stanza)  utters  prayers  for 
the  man  desiring  a son  a,  then 

^TTT  MSS.  and  r. — bf,  kr2, 

^nrr:  hdr. — nwr  hm'r,  Mwpsrr*jfq  b,  wr: 

f. — This  sloka  is  omitted  in  r'Pr6. 

a The  respective  deities  for  the  three  stanzas  are  the  Yajamana,  his  wife,  and  the 
Hotr ; cp.  SarvanukramanI : anvrcam  yajamanapatuViotrasisah. 


RV.  x.  184-]  BRHADDEVATA  viii.  82 — 


[316 

82.  the  second  for  the  woman  desiring  a son,  while  the  third 
(expresses)  self-praise  of  the  seer.  Now  the  hymn  which  (begins) 
‘Visnu’  ( visnuh : x.  184)  they  declare  to  be  addressed  to  the 
All-gods  a. 

hdmV,  r,  bfk. — $ Wr,  W?fi  bfk. — 

hndr,  bfk. 

a The  Sarvanukramanl  describes  this  hymn  as  lingoktadaivata. 

83.  In  it  the  seer  utters  prayers  with  a view  to  his  wife’s 
(obtaining)  offspring  a.  Now  the  following  (hymn)  is  ‘ O Nejamesa  ’ 
( nejamesa )b.  It  is  stated  to  be  optionally  (applicable:  vd) c with 
a view  to  offspring. 

^TT°  hm1!,  ^TTbfk. — Tjthndrb,  tf^  kr2. — hm1r3kr2, 
b,  r.— TT  hdmhh4!6,  J[$T§  r, 

b,  VI*il  •Tl^^  fk. — The  end  of  the  varga  is  here  marked  by  in  bk,  by 

after  83“^  in  f,  not  at  all  in  hdm1.  Owing  to  the  transposition  of  84,  85,  the  figures 
indicating  the  end  of  vargas  17,  18,  19  have  got  shifted,  but  come  right  again  at  20. 

“ Cp.  Sarvanukramanl : garbharthasih.  b This  khila  of  three  stanzas,  coming 
before  RV.  x.  185  in  the  Kashmir  collection,  is  identical  with  Aufrecht’s  xxiii.  Between 
yenedam  and  this,  the  Kashmir  collection  has  one  of  two  stanzas  beginning  yasam  udhas 
caturbilam  and  coming  before  RV.  x.  170.  0 I am  uncertain  as  to  the  exact  sense  of  va 

here.  Perhaps  it  means  that  the  hymn  is  addressed  to  Nejamesa,  but  may  be  ceremonially 
applied  for  the  purpose  of  obtaining  offspring.  Its  three  stanzas  are  prescribed,  along 
with  five  others,  in  the  ritual  during  pregnancy,  by  the  Grhya  Sutras  ; e.g.  AGS.  i.  14.  3 : 
cp.  Stenzler,  pp.  35-37.  This  khila  is  also  mentioned  in  Rgvidhana  iv.  23.  3;  cp.  Meyer, 
p.  xxiii.  It  is  translated  and  examined  with  reference  to  its  deity,  Nejamesa,  by  Winternitz, 

JRAS.,  1895,  pp.  149-155- 

18.  The  khila  ‘ Nejamesa.’  Deities  of  RV.  x.  185-188. 

84.  ‘To  this  (wife)  of  mine  longing  for  a son  do  thou  grant 
offspring  which  (shall  be)  male’8- — with  (this)  half  of  the 
whole  (first)  stanza  heb  means  this  whole  combination  (yoga) 
of  prayer  c : 

^ bm\  wt  r,  these  two  and  the  following  three  syllables  omitted  in 

fk.— ■ ndr,  b,  sirrem  fk. — fkdrV,  wir.  b, 

m\  Tf  r. — ^Jr^TrW  fkmVrV,  b,  TTc’J^r. — 'Snftpft 

all  MSS.  and  r. — m\  r,  b,  f,  k,  ^ r2.— 


317]  — viii.  86  TRANSLATION  AND  NOTES  [-RV.  x.  185 

jff^T  mVrV,  fk,  ^ r2,  b—  all  MSS.  and  r. — ra1  is  the 

only  MS.  that  has  this  and  the  following  sloka  in  the  present  position,  which  is  obviously 
the  proper  one.  The  others  (bfk  r2rl  r4r®)  have  them  between  130  and  131,  where  they 
are  absolutely  out  of  place,  hd  omit  them  altogether. 

a The  second  and  part  of  the  fourth  pada  of  84  are  so  corrupt  that  I have  little 
confidence  in  my  restoration.  I have  made  two  assumptions  : firstly,  that  the  second  pada 
is  a corruption  of  the  second  half  of  the  khila  line ; secondly,  that  this  corruption  is  partly 
due  to  five  syllables  ( sarvargardhena ) of  the  fourth  pada  having  been  by  mistake  copied 
into  the  second.  The  meaning  of  the  whole  sloka  would  then  be : ‘ this  line  ( asyai  me 
&c.)  may  be  taken  to  represent  the  whole  klula  of  three  stanzas.’  b That  is,  Mathara, 
whose  view,  in  connexion  with  the  Baskala  school,  is  stated  in  the  next  s’loka. 
0 According  to  the  rule  of  ASS.  i.  1,  if  one  pada  is  quoted  the  whole  stanza  is  meant; 
if  the  incomplete  first  pada  of  a hymn  is  quoted  the  whole  hymn  is  meant  ; if  more  than 
one  pada  is  quoted,  three  stanzas  are  meant.  Cp.  Stenzler,  AGS.,  p.  49,  note  to  § 9. 

85.  the  traditional  teaching  of  Mathara  is  that  in  the  name 
(Nejamesa)  the  letter  ea  is  intended  to  (arouse)  compassion ; 
while  the  Baskalas  (say)  that  in  the  verb  ( adadhe)h  the  two  e’s 
( ay-oh ) have  the  meaning  of  a past  tense  ( bhutakarana ) in  (the 
sense  of)  au  ( av-i)c . 

m1kr,  °grnqwT  b.— ^rrfar  ndrf,  ?rrf%  k,  ^rrffr  h.—wrsr.:  r, 
m1bfk. — ^lUsHki  ndbfkr2,  r. — ^TP^T  1»,  ^T^TTr,  TP=p*TPU 

k,  ^TctPSTT  m1.— b,  ^rr^raYfTfrT  f,  k,  r, 

■"sTN'Tlsd  ml- 

a That  is,  in  Nejamesa  instead  of  the  regular  Naijamesa;  this  sloka  containing 
remarks  on  the  use  of  e in  both  noun  and  verb  in  this  khila.  b This  remark  refers  to 
the  verb  used  in  the  second  stanza : yatheyam  prthivi  . . garbham  adadhe  and  to  its 
interpretation  by  the  Baskalas  as  the  3rd  pers.  sing,  perfect,  not  present.  For,  according 
to  them,  when  there  are  two  personal  endings  -e,  that  is,  adadh-e,  1.  sing.,  and  adadh-e 
3.  sing.,  the  latter  form  can  be  perfect  only,  not  present,  where  we  should  have  adhat-te, 
3rd  pers.,  beside  ddadh-e,  1st  pers.  0 That  is,  adadh-e  is  her e = adadh-au.  This 

interpretation  is  very  likely  wrong,  but  I can  suggest  nothing  better. 

86.  The  Mahitra  (hymn)  which  (begins)  ‘ The  great  (aid)  of 
the  three’  ( mahi  trlnam:  x.  185)  they  regard  as  praise  of  the 
Adityas,  Varunaa,  Aryaman,  Mitra.  Now  in  very  fewb  other 
(hymns)  addressed  to  the  Adityas, 

*TTff^  hm'r,  Wtff?  b,  f k.— h d m1  r, 

fk. — °rTTiJ  § hmxrk,  ^ bf. — 86bc  is  omitted  in  rVr6. 


RY.  x.  185-]  BRHADDEVATA  viii.  87— 


[318 


a I have  preferred  this  reading  because  Varuna,  and  not  Surya,  is  mentioned  in 
RY.  x.  185;  and  this  identical  pada  (varundryamamitrdnam)  has  occurred  twice  before: 
iii.  io8a  and  v.  50°.  b ‘ Very  few  ’ is  taken  over  from  the  next  line. 

87.  except  in  this,  are  these  three  gods  only  praised.  This 
hymn,  according  to  sacred  authority  ( srutam ),  is  intended  for 
prosperity  ( santyartham ) and  is  also  purifying. 

B It  is  recognized  ( drsta ) as  also  benedictory  in  the  valediction 
of  travellers  a ( yatam ). 

hbfk,  tttit  r.— % sra^hdmhf^sni^br,  fq^qjk. — qTqqfti 
b,  f,  UTcmtV  ndkr. 

a The  emendation  yatam  is  supported  by  the  use  of  adhvasu  in  RV.  x.  185.  2 and 
by  the  words  of  the  Rgvidhana  iv.  23.  3 : mahi  trinam  avo  ’stv  iti  svastyayane  japet. 
Cp.  RY.  viii.  83. 6 : ksiyanto  yanto  adhvann  a deva  vrdhdya  humahe.  This  hymn  is  described 
as  svastyayanam  in  the  Sarvanukraman!  also. 

88.  (Then)  Ula  praised  his  father  Vataa  (in)  ‘May  Vata’ 
(vdtah:  x.  186).  The  next  (hymn)  is  addressed  to  Agni  (x.  187). 
But  in  the  ten  books  (of  the  Rg-veda)  the  (hymn  which  begins) 
‘Forth’  ( pra : x.  188)  is  the  one  (which  is)  clearly  addressed 
to  Jatavedas  b. 

TTrT  ^^Tn^hdm1,  ^q  TT^bfkr.  — hdmlr,  ^TR- 

rTsftg  r2,  b,  t—J[  hm1rfk,  q b. — The  end  of  the  varga  is  marked 

at  the  end  of  the  next  sloka  in  bf,  not  at  all  in  hdm1k.  See  note  at  the  end  of  the 
preceding  varga. 

a Cp.  above,  71.  b Because  Jatavedas  is  the  only  name  here  mentioned;  this 
hymn  is  described  as  jdtavedasyam  in  the  Sarvanukraman!  also. 

19.  RV.  x.  189,  190.  The  khila  ‘Samjnanam.’ 

89.  Whatever  elsewhere  is  spoken  of  as  addressed  to 
Jatavedas a is  (really)  addressed  to  Agni.  As  to  the  hymn 
‘Hither  this  bull’  ( ayam  gauh:  x.  189),  Sarparajhl  sang  of 
herself  (in  it)  b. 

hdmVbfkr2,  r.— ^q  qqf  Am1,  B. 

a In  i.  67  Jatavedas  is  explained  as  the  Middle  Agni.  Besides  x.  189,  the  Sarvanu- 
kraman! describes  only  one  hymn,  i.  99,  as  jdtavedasyam  ; and  the  BD.  also  i.  58.  94;  ii.  2. 
b Cp.  Sarvanukraman!:  sarpardjfii;  atmadaivatam  saury  am  va. 


319]  — viii.  93  TRANSLATION  AND  NOTES  [-RV.  x.  190 

90.  Therefore  she  is  the  deity  in  it  ; some  declare  Surya 
(to  be  the  deity).  Mudgala,  Sakapuni,  and  the  teacher  Sakatayana, 

wr^rr  ^rTT  <nr  hmh,  b,  ths  ^it  f.— 

hndrfk,  b.  The  SarvanukramanT  has  but  this  does  not  appear  to  be 

sufficient,  in  the  present  case,  to  decide  against  tho  prevailing  reading  of  the  MSS. 

m1rbfk,  hd. — hdm1r3bkr2,  r. 

91.  consider  that  Vac,  as  occupying  the  three  spheres,  is  (here) 
praised  in  every  stanza.  Next  Aghamarsana  saw  the  following 
evolutional  ( bhavavrtta ) a hymn  (x.  1 90)  b 

hmL,  b,  f. 

° Cp.  SarvanukramanT  : aghamarsano ; bhavavrttam.  b With  reference  to  this 

hymn,  h has  on  the  margin  the  following  lines : 

w HT^frfr  ffy:  11 

92.  to  which  no  superior  exists  either  for  prosperity  or 
purification a.  As  the  horse  sacrifice  is  the  chief  of  offerings, 
removing  every  infirmity  b, 

wrq>\  TRTT  I f,  wr  hdbk,  <RTT  r. — 92C<J,  g^ah  are  wanting  in  rMr6. 

a Cp.  Rgvidhana  iv.  23.  5:  pavitranam  pavitram  tu  japed  evaghamarsanam.  b g2C(i 

and  93°^  appear  with  slight  variations  of  reading  in  Rgvidhana  iv.  24.  2,  being  there 
introduced  with  the  words  evam  tad  rsir  abravit ; cp.  BD.  vol.  i,  p.  147. 

93.  so  the  sin-effacing  ( agha-marsana ) prayer  ( brahma ) 
removes  every  infirmity.  As  to  (iti)  the  (hymns)  which  follow 
it  (x.  190),  that  which  (comes)  next  (beginning)  ‘Unanimity’ 
(samjhanam) a is  (in)  praise  of  knowledge. 

h,  d,  fk,  b,  m\  rT^T^T  $ 

r,  <33<I<(Hh  <J  drV. — WR  hmL,  WT  fTOR!  b,  SWR  SRR: 

f. — The  end  of  the  varga  is  marked  by  ^Q.  in  hbfk  after  the  next  s'loka  (94),  not  at  all 
in  ndd. 

“ This  is  the  first  khila  in  the  fifth  adhyaya  of  the  Kashmir  collection.  It  is 
identical  with  Aufrecht’s  xxv.  It  is  separated  from  nejamcsa  (83)  by  one  khila  of  one 
stanza,  anihavantam,  coming  before  RV.  x.  188  and  identical  with  Aufrecht’s  xxiv. 


RY.  x.  191] 


BRHADDEVATA  viii.  94— 


[320 


20.  Two  khilas.  RV.  x.  191.  Mahanamni  stanzas. 

94.  Now  as  to  the  fourth  (hymn)  ‘Of  the  handless  fiends’ 

(nairhastyam) , it  is  destructive  of  rivals a.  ‘Together,  together, 
indeed’  ( sam-sam  it:  x.  191.  1)  and  ‘Forth,  of  sacrifices’ 

( joraadhvardnam ) b are  traditionally  held  to  be  two  (stanzas) 
addressed  to  Agnic. 

:crgi!T  *rrr  m'f,  ^ g k,  xrqwi  sht  hd,  b,  (%^si*0 

r1r4r6. — X[^  ^ hdndr,  b,  f. — ^ hdnfifrb,  ^TTT 

k,  ^ rW. 

a This  is  the  khila  which  in  the  Kashmir  collection  comes  after  samjnanam.  It 
consists  of  three  stanzas,  and  begins  nairhastyam  senddaranam.  It  is  thus  described  in  the 
AnukramanI:  nairhastyam;  trcarn;  nirhastyah  ( nirahastya  MS.);  sapatnaghnam  senadara- 
nam; anustubham  brhatimadhyam.  I assume  that  caturtham  means  it  is  the  fourth,  counting 
from  x.  190:  (1)  aghamarsana,  (2)  sam-sam  it,  (3)  samjnanam,  (4)  nairhastyam.  RV.  x. 
191. 1 ( sam-sam  it)  is  mentioned  out  of  the  order  of  the  hymn  of  which  it  is  the  first  stanza, 
so  that  it  may  he  coupled  with  pradhvardndm  as  addressed  to  Agni.  The  order  in  which 
the  Rgvidhana  mentions  these  four  khilas  is  : (1)  aghamarsana,  (2)  nairhastyam,  (3)  sam- 
sam  it,  (4)  samjnanam.  Cp.  Meyer,  Rgvidhana,  p.  xxvi ; Oldenberg,  Prolegomena,  p.  507. 
b This  khila  of  seven  stanzas,  beginning  pradhvarandm  pate  vaso,  follows  nairhastyam  and 
is  thus  described  in  the  AnukramanI:  pra;  sapta;  kas'yapo  jamadagnir ; uttama  samyur ; 
adyadgneyi  gdyatri,  dvitiyaupotlamaasih  pdriktam,  trtiydahsarastutis  saanustup ; caturthi 
saumi,  paiicami  saurt.  The  last  stanza  is  identical  with  the  last  of  samjnanam  ( tac  chain 
yor  a vrnimahe,  &c.),  and  is  at  the  same  time  the  concluding  stanza  of  the  RV.  according 
to  the  Baskala  recension  ; cp.  Oldenberg,  Prolegomena,  p.  495.  0 Agneyyau  must  he 

the  right  reading,  as  from  the  above  statement  of  the  khila  AnukramanI  and  from  that 
of  the  SarvanukramanI  on  RV.  x.  19 1 : adyagneyi,  only  the  first  stanza  of  each  of  these 
hymns,  not  the  whole  of  both  hymns  (dgneye),  is  addressed  to  Agni. 

95.  Now  in  the  first a (stanza)  of  ‘Unanimity,’  Usana,  Varuna, 
Indra,  Agni,  and  Savitr  are  praised,  then  in  the  second,  the  Alvins. 

*Tin^  b,  *T5J"R  hndr,  fk. — hm'r,  TTOTf^ft  bfk. — 95  is 

wanting  in  r1r4r6. 

0 The  irregularity  of  declension  in  prathamasyam  is  probably  due  to  the  following 
trtiyasyam. 

96.  The  third  and  the  last  two  (3,  4,  5)  express  prayers.  Indra 
(and)  Pusan  are  praised  in  the  second  stanza  of  (the  hymn) 
destructive  of  rivals  a 


321]  — viii.  99  TRANSLATION  AND  NOTES  [RV.x.191 

<TTJ  hm1rbfk,  ^ rV4r6. — 96*^  and  97  are 

wanting  in  rV4r6. 

ft  That  is,  of  nairhastyam  ; cp.  94.  These  two  deities  are  mentioned  in  the  second 
stanza  of  that  khila. 

97.  And  the  other  (stanzas)  which  are  chiefly  concerned  with 
benedictions  are  pronounced  to  be  (addressed)  to  the  Gods.  They 
regard  ‘Together,  together’  ( sam-sam : x.  19 1)  and  ‘Unanimity’ 
( samjnanam ) to  be  the  best  (charm  for)  conciliation  a. 

f,  r2,  b,  hd,  m1.  The  name  of  the  reputed 

seer  in  Arsanukramani  x.  99  and  in  the  SarvanukramanI  is  Samvanana. 

B In  Egvidhana  iv.  24.  4,  5 sam-sam  is  described  as  saubhratrkaranam  mahat,  and 
samjnanam  as  sandhikaram. 

98.  The  MahanamnI  stanzas  are  mystical  ( guhya ) and  they 
are  addressed  to  Indra : whosoever  repeats  (them)  obtains  a day 
of  Brahma  which  lasts  for  a thousand  years  a. 

*^MI*«*J  Vt  hdr,  *TTfT^T**i  -44^ I f,  f?^T  b. — 3JUTO  mV, 

bf,  ^irr  hdk. — hmV,  b,  (m)  Tgwrg 

f. — tft  ff  rref:  rV4r6,  i WW  bmV,  f WT^T  b,  *T  f sTT^  r2,  Wl  f sTT^i  f, 

Sadgurusisya,  who  (p.  169,  sloka  9)  quotes  nearly  the  whole  line,  has  — * 

TTVft  hdmV,  *<rCTWt  rVV6,  ^TWreft  b,  TOt  f.  kr2. — In  m1  this 

s'loka  comes  after  101. — The  end  of  the  varga  is  here  marked  by  ^0  in  bfk,  by  $0  in 
h,  not  at  all  in  m1d. 

a Cp.  BhagavadgTta  viii.  17:  sahasrayugaparyantam  ahar  yad  brahmano  viduh,  which 
appears  in  Nirukta  xiv.  4 with  the  slight  variation  yugasahasraparyantam.  It  occurs 
again  in  Manu  i.  73  in  the  somewhat  modified  form  : 

tad  vai  yugasahasrantam  brahmam  puny  am  ahar  viduh. 


21.  MahanamnI  stanzas : what  constitutes  a hymn. 

B 99.  The  ritualists  ( yajnika ) say  that  a hymn  ( s-ukta ) has 
a minimum  of  three  stanzas a.  The  deities  which  appear  in 
praise b therein,  own  the  hymn  ( suJctabhdj ) c.  It  has,  as  is  well 
known,  been  stated  by  Saunaka  that  the  deities  which  own  the 
hymn  are  always  the  chief  object  (of  praise), 
n.  t t 


Conclusion]  BRHADDEVATA  viii.  ioo — [322 

rprrtm  ndb,  fwtw  f,  krl-^p^  fb,  fYTRTftf.  kr2. — 

frf^T  m1  b,  fr2. ^rft  m1,^  bfkr2.  — ^YRTTH:  m1,  Tfl 

fMNT  fkr2,  * ^WTY  b. — TOligftH  bfkm1,  r2. 

a According  to  this  RV.  i.  99  would  not  be  a sulxta.  b Cp.  iv.  143  : stutau  yasyeha 
drfyate;  see  also  vi.  16.  0 g<J'  has  one  syllable  too  many. 

B 100.  Now  one  should  know  that  the  Mahanamnisa  are  stanzas 
addressed  to  Indra,  for  such  is  the  statement  that  appears 
(drstam)  in  a Brahmana15.  The  term  hymn  does  not  appear 
(applied  to  them) ; the  expression  ( vada ) hymn  ( sukta ) is  (used) 
in  connexion  with  the  Nivids  c,  as  one  applies  (aha)  the  designa- 
tion of  hymn  to  the  Praisas  d. 

b,  mTf,  kr2. — fY^TTcT.  m1,  f^TT  bfkr2. 

ndbfkr2. — b,  sTT^W  fkr2,  m1. — ^WiYTifr  ndb,  ^nr^T 

YfYTH  fkr2.—' S^YTfT  fkr2,  YWTf  m1,  ‘SftYTf  b. 

a These  stanzas  ( = Ait.  Ar.  iv)  form  the  khila  which  follows  prddhvardndm  in  the 
Kashmir  collection.  They  begin  vida  magha(va)n  vida  gatum  anuiamiiso  disah,  and  are 
thus  described  in  the  AnukramanI : vida : dafa  ; . . . aindram  pavamanam  anustubham,  &c. 
They  are  described  in  the  Rgvidhana,  iv.  25,  as  constituting  the  end  of  the  Rg-veda 
Samhita.  Cp.  Oldenberg,  Prolegomena,  p.  509  f.  b Cp.  AB.  v.  7.  2 : indro  v a etabhir 
mahan  atmanam  niramimita,  tasman  mahandmnyah  ; cp.  also  KB.  xxiii.  2.  6 That  is, 

the  Nivid-suktas  are  so  called  as  the  principal  hymns  which  at  the  midday  libation  have 
the  Nivid  inserted  in  the  middle,  or  at  the  third  libation  before  the  last  verse  of  the 
S'astra.  Thus  the  Durohana  hymn  to  Indra-Varuna  is  treated  as  a Nivid  (AB.  vi.  25.  7). 
d That  is,  the  praisikam  suhtam,  which  consists  of  twelve  Praisas  ; see  above,  ii.  152,  154. 

B 101.  One  should  understand  that  these  a constitute  (in  reality 
only)  single  parts  of  (what  is  technically  called)  a hymn,  as  well 
as  other  stanzas  which  belong  to  the  Kuntapa  (kuntyd) b and 
are  separated  by  padas  c,  as  the  Aita£a  (pralapa)  d and  the  verses 
technically  called  Devanitha,  &c.  ; for  in  the  Kuntapa  (section) 
all  that  constitutes  one  hymn  e. 

m’fkr2,  b.— m1,  fWTT:  b,  fkr2. — f*TTTPSTT:  b, 

f*HnVr:  f,  fYYTOT:  k,  fsrwr:  r2,  fYWTrTT:  m1. — Y^rsfr  m1,  fkr2, 

b. — ^fYfYYTf^rfTT  fkr2,  ^YrTYTf^HT  m\  b.- — fWTTY  b,  TF7TTY 

fk,  r2,  fiarft  mb — Y**  ff  b,  YYi  fkr2,  U«*^7fi*t  mb 


323]  — viii.  103  TRANSLATION  AND  NOTES  [Conclusion 


“ That  is  the  Nivids  in  the  Nivid-suktas  and  the  Praisas  in  the  praisikam  suktam. 
b The  word  kuntyd,  which  is  not  found  elsewhere,  must  mean  ‘ a stanza  belonging  to  the 
Kuntapa  section.’  The  latter  is  defined  as  a hymn  containing  thirty  stanzas  (kuntapa- 
namakam  tfm^adfcam  suktam)  by  Sayana  on  AB.  vi.  33.  1 (cp.  ASS.  viii.  3.  12,  13).  He 
enumerates  the  constituent  parts  in  his  commentary  on  AB.  vi.  32.  3-25.  On  the  Kuntapa 
section  (AV.  xx.  127-136)  cp.  Bloomfield,  SBE.,  vol.  xlii,  pp.  688  ff.  0 The  AB.  states 
that  the  Aitasa  pralapa  (vi.  33. 14, 15)  and  the  Devanltha  (vi.  35.  22)  are  recited  (s'ams),  like 
a Nivid,  by  padas  with  om  after  each.  As  the  MSS.  all  have  the  prefix  ni  and  practically 
all  a in  the  verb,  I have  retained  the  reading  niiastdh,  ‘ separated  ’ (see  St.  Petersbuig 
Dictionary  under  Vsas),  though  greatly  tempted  to  make  the  correction  vi-sastah, 
‘separately  recited’;  cp.  AB.  iii.  19.  8:  trir  nividd  suktam  visamset.  d In  the  Kuntapa 
hymn  Sayana  also  takes  to  be  included  the  (AY.  xx.  1 29-132)  Aitasa  pralapa  (which  he 
states  to  consist  of  an  aggregate  of  seventy  padas  : comm,  on  AB.  vi.  33.  1 ; cp.  6 and 
ASS.  viii.  3.  14)  and  the  Devanltha  (AV.  xx.  135.  6-10)  which  he  states  to  consist  of 
seventeen  padas  (cp.  ASS.  viii.  3.  25)  in  his  commentary  on  AB.  vi.  34.  1.  6 This 

agrees  with  Sayana’s  statement  that  the  (whole)  Kuntapa  hymn  includes  the  Aitasa 
pralapa,  the  Devanltha,  and  other  groups  of  padas. 


102.  Now  the  first  supplementary  passage  (purisci-pada) a 
of  these  (MahanamnI  stanzas)  should  be  (regarded  as  belonging) 
to  Prajapati,  (then)  one  is  addressed  to  Agni,  one  to  Indra,  one 
to  Visnu,  and  the  fifth  to  Pusan. 

hm'r,  WKT  fbk.  — WSWDITl:  hndr,  bfkr2. — 

%urraj  hdr.^Tf  b,  %^fk,fai£  cTT 

xfa  r2. — tffsj  tfa  g bdm\  tfpaj  r,  Ml  Ml]  h> 

tfNf  tjtti  fr2,  vtui  fhrflnr:  k. 

“ These  are  supplementary  pieces  used  to  fill  up  (like  rubble,  purlsa)  in  the  recita- 
tion of  the  MahanamnI  stanzas.  According  to  the  reading  of  B,  there  would  only  be  four 
of  these,  Prajapati  being  omitted.  According  to  the  Kausltaki  Brahmana  (xxiii.  2),  there 
are,  however,  five  (connected  with  Prajapati,  Agni,  Indra,  Pusan,  Deva)?) : etani  pancapadani 
purtsam  iti  sasyante.  According  to  the  Anukramanl  of  the  khila  collection  also  there  are 
five:  purisa-padany  agneya-vaisnava  aindra-pausna-daivani ; omitting  Prajapati,  but  adding 
Visnu,  like  the  BD.,  which  omits  the  Derail ; Mitra’s  reading,  having  both  Prajapati  and 
Devati,  includes  six  deities.  On  the  Purlsa-padas  see  further  Pancavimsa  Brahmana  xiii. 
4.  12,  13;  AS'S.  vii.  12  ; Latyayana  iv.  10.  18,  &c. 


103.  To  Agni  belong  the  Prayajas  and  the  Anuyajas,  the 
Praisas  and  the  oblations.  Now  whatever  may  be  the  divinity 
of  the  oblations,  must  also  be  the  divinity  of  the  Praisas. 


Conclusion] 


BRHADDEVATA  viii.  104— 


[324 

tNt  ^ ^ hdr.^T  ^ ^ b,  W ^ ^ fk,  jfaT  TW  m1.  — ^TT^hm’r, 
wf^wnib,  fk  — ‘•^n^hdm1,  •^m^bfk.^rms.r.— hbfkr2, 

^ m1,  <j  ^ r. — The  end  of  the  varga  is  here  marked  by  ^ in  hbfk,  not  in  m1  d.  The 

fact  that  h marks  the  end  of  the  previous  varga  after  98  and  of  the  present  one  here,  though 
the  twenty-first  varga  would  thus  contain  only  two  slokas,  is  an  indication  that  99-101 
belonged  to  the  original  text ; a conclusion  corroborated  by  these  lines  being  composed 
in  the  tristubh  metre. 

22.  Deities  of  Nivids,  Nigadas,  and  metres. 

104.  The  deities  of  the  Nivids  and  of  the  Nigadas a (can  be 
ascertained)  by  their  respective  characteristic  names  b ; and  those 
stanzas  are  recited  with  a Nigada  which  are  (thus  employed) 
in  conformity  with  the  ceremonial. 

hdndrbfk,  rVr6. — hdm1^ 

bfkr2. — hm1  r,  ^qrnPH  k,  ^H!J  f,  ^5TR  b. 

a See  St.  Petersburg  Dictionary,  sub  voce.  b That  is,  by  the  name  of  the 

deity  occurring  in  the  formulas  employed  as  Nivids  or  Nigadas. 

105.  Now  to  Agni  are  traditionally  held  to  belong  the  Gayatris, 
to  Savitr  the  Usnihs,  to  Soma  the  Anustubhs,  to  Brhaspati  the 
Brhatls  a. 

m1bfr,  hdr3,  kr2. 

a On  this  and  the  following  s'lokas  (102-109)  are  based  the  statements  regarding 
the  deities  of  metres  in  Katyayana’s  SarvanukramanI  of  the  White  Yajur-veda  (Weber’s 
ed.  p.  Iv):  gayatrya  agnih,  usnikah  savita,  anustubhah  somah,  bfhatya  bjhaspatih.  Cp. 
BD.  vol.  i,  p.  153. 

106.  The  Panktis  and  the  Tristubhs,  one  should  know,  belong 
entirely  to  Indraa;  and  all  Jagatisb  whatsoever  belong  to  the 
All-gods. 

ipsn?  hr,  d,  f,  k,  b.— hmb,  fk,  *rrg  b. 

a According  to  the  VS.  AnukramanI  the  Panktis  belong  to  Vanina  and  the  Tristubhs 
to  Indra:  pankter  varunas  tristubha  indr  ah.  b VS.  AnukramanI:  jagatya  vihe  devdh. 

107.  The  Virajes  belong  to  Mitra,  the  Svarajes  to  Vanina®. 
The  Nicrts  are  declared  to  be  Indra’s,  and  the  Bhurijes  are 
traditionally  held  to  beVayu’sb: 


325]  — viii.  I IO  TRANSLATION  AND  NOTES  [Conclusion 

i>r,  mini  fk,  * hdm1. — hdm1,  fWTb.^SIT- 

^ , c 

f?r^f(T:  r,  ^^f«T^f7T:  fk. — Jjft^hdm1,  JjtT^bfkr. — 107®*  is  omitted  inrVr6. 

a Cp.  VS.  AnukramanI:  virajo  mitrah,  svarajo  varunah.  b No  statement,  VS.  Anuk. 

A 108.  or  these  twoa  may  belong  (to  the  god)  in  whose  sphere  b 
(they  are),  or  they  may  (both)  have  Vayu  for  their  deity0. 

But  all  the  Atichandas  metres  have  Prajapati  for  their  deity  d. 

hm’rfk,  b. — io86=  122'*. — The  end  of  the  varga 

is  here  marked  by  ^ in  bfk,  not  in  hdm1. 

a That  is,  nicrt  and  bhurij  each  taken  as  a singular.  b That  is,  each  of  these 

would  belong  to  Indra  or  Vayu  according  as  the  stanzas  composed  in  these  metrical 
forms  happened  to  be  connected  with  the  one  or  the  other.  0 This  line  (io8a6)  is 

found  in  A and  m1  only.  It  has  this  position  in  m1,  but  comes  after  io’]ab  in  A. 
I have  placed  it  here  because  it  seems  much  more  naturally  connected  with  108“^,  as 
adding  an  alternative  referring  to  the  same  two  deities  (Indra  and  Vayu),  than  with  I07a6; 
and  because  we  may  infer  from  the  silence  of  the  VS.  AnukramanI  about  both,  that  the  two 
lines  are  thus  connected.  If  the  alternative  in  io8a?'  had  any  reference  to  107° b,  it  would 
probably  have  been  mentioned  in  the  VS.  AnukramanI,  which  makes  the  same  statement 
about  the  viraj  and  svaraj  as  the  BD.  in  107°^.  d Cp.  VS.  AnukramanI:  atichandasah 
prajapatih. 

23.  Deities  of  metres,  Vedas,  Vasat&ara,  Svahakrtis.  The  Svaras. 

A 109.  But  formulas  consisting  of  various  metres  ( vichandas ) 
belong  to  Vayu.  As  for  those  which  are  measured  by  padas, 

all  Dvipadas  are  sacred  to  Purusa,  Ekapadas  are  traditionally 
held  to  be  sacred  to  Brahma  a. 

h,  ff^T:  *r#r  d,  xffavr  *nrr  mb,  f^T 

vW  bfkr2. — sTTf2I  Ttv  hmL,  bfkr2. — io9a6  is  found  in  A and 

m1  only. 

a Cp.  VS.  AnukramanI:  vichandaso  vayur,  dvipadaydh  purusa,  ekapadayd  brahma. 

110.  All  stanzas  of  the  Rg-veda  ( rc ) are  sacred  to  Agnia, 
sacrificial  formulas  ( yajus ) are  sacred  to  Vayu,  all  chants  ( saman ) 
and  Brahmanas  are  sacred  to  Surya  b. 

SWT^hnfir,**^  ^ fk.^rerf^  b. — hm1  r, bfk. — 

hm1!-,  ^ fk,  b. — ^rmrf^T  ndfkr,  «TPRTf*T  hd,  b. 

a Cp. VS.  AnukramanI:  sarva  rca  agneyyah.  b Cp.  ibid.:  samani  saurani  sarvani 
brahmanani  ca. 


BRHADDEVATA  viii.  in — 


Conclusion] 


[326 


111.  The  call  ‘Yasat’  is  sacred  to  the  All-gods,  (and)  the 
sound  ‘ him’  ( himkara ) a.  (The  Agur  formula)  ‘ We  who  sacrifice  ’ 
{ye  yajamahe) b is  a form  of  the  thunderbolt0  which  is  preceded 
by  speech.  The  call  £ Svaha  ’ has  Agni  as  its  deity. 

hdnfir,  tTU  b,  fk.  — hm1!,  *TT  bfk. — hdbr, 

f,  m1. 

a Himkara  is  mentioned  with  vasatkara  in  AB.  iii.  23.  4.  b The  formula  used 
at  the  beginning  of  the  yajya.  See  Haug,  Aitareya  Brahmana,  vol.  ii,  p.  133,  note. 
0 Cp.  AB.  ii.  28.  5 : agur  vajrah. 


112.  To  the  Gods  and  the  Fathers  belong  obeisance  and 
oblation  ( svadha ). 

The  shrill  (Jcrusta)  tone  ( svara ) is  to  be  recognized  as  in 
the  head  a ; the  first  tone  belongs  to  the  palate  b. 

hnfir,  b,  fkr2. — hnfirb,  tTPsHTT:  f.  — hm‘fr, 

3T*m  bkd. 

a Cp.  below,  116.  b Cp.  below,  117.  See  YS.  Pratisakhya  viii.  47. 


113.  But  the  second  belongs  to  the  centre  of  the  brows a, 
the  third  has  its  place  {sam&rita)  in  the  earb,  the  fourth  should 
be  (regarded  as)  in  the  tip  of  the  nose0,  the  low  (tone)  is 
stated  to  belong  to  the  chest d ; one  pronounces  the  Atisvara e 
as  formed  by  a protraction  ( karsana ) of  the  low  (tone). 

hdnfir,  b,  : fk. — hnfibr,  

^ fk. — hdr,  m1,  b, 

5&HTR,  fk. — bdb,  f. — WUjRtR  hmh,  7J  R faf : B. — The  end  of  the 

varga  is  here  marked  by  ^ in  m1,  after  U5a&  in  fk,  also  inb,  but  by  not  at  all  in  hd. 

a Cp.  below,  117.  b Cp.  below,  118.  c Cp.  below,  118.  d Cp.  below,  119. 
0 This  form  of  the  name,  used  also  in  116,  is  not  otherwise  found;  the  usual  form  of 
the  name,  atisvarya,  is  used  below,  120  ; cp.  the  definition  given  there  : vikarsena  man- 
drasya  yuklah. 


24.  Deities  of  the  tones. 

114.  The  Gods  speak  in  (vadanti)  the  shrill  (kru§ta)  tone, 
men  in  the  first,  all  beasts  in  the  second,  Gandharvas  and 
Apsarases  in  the  (next)  tone. 


327]  — viii.  119  TRANSLATION  AND  NOTES  [Conclusion 

lim1rb,  k,  omitted  in  f. — 1T*TO  RT*t  hm’r2, 

fk,  ?r«pzr:  tr*t:  rth  b,  r. — hdm1r3bfkr2,  r. — 

This  and  the  following  two  slokas  (114-116)  come  before  113  in  bfkr2. 

115.  Egg-born  creatures,  birds,  serpents,  employ  the  fourth; 
PiSacas,  Raksases,  and  Asuras  employ  the  low  tone  ( mandra ). 

hdr,  f,  b,  r2,  m1, 

rVr*. — b,  fk,  *T^T:  hm'r, — H5cd  is  omitted  in  PrV. 

116.  But  the  Atisvara  is  peculiar  to  everything  that  moves 
or  is  stationary. 

The  shrill  ( krusta ) tone,  which  permanently  resides  in  the 
head,  is  sacred  to  the  All-gods. 

^rfTTRTT^  h d m1  r,  b f k r2,  r1  r4  rc. — h m1  b f k, 

r. — m’dbfk,  hr. 

117.  The  first  tone,  belonging  to  the  palate  (and)  peculiar 
to  the  Samans,  has  the  Adityas  for  its  divinities.  The  second 
tone,  which  has  its  location  in  the  region  of  the  brows,  is  con- 
nected with  the  Sadhyas. 

wf^c9^r?r.  hm'r,  bfk,  tr  g rVr6.— 


118.  But  the  third  tone  here,  which  has  its  location  in  the 
ears,  is  sacred  to  the  Asvins ; but  the  fourth  tone  here,  which 
is  nasal,  is  stated  to  be  sacred  to  Vayu. 

hndrbfk,  rVr6. — ^fhdb,  WT  fk,  r. — r^htn'r, 

mb,WS  fk,  ^ r1  r4  r6  , — The  end  of  the  varga  is  here  marked  by  ^8  in  bfk,  not 
in  hdm1. 


25.  Deities  of  the  tones  (concluded).  Deities  of  the  Frastava,  Udgitha, 
Upadrava,  Fratihara,  Nidhana. 

119.  But  the  fifth  tone,  which  is  related  to  the  eyes,  is 
declared  to  have  Surya  as  its  divinity.  But  the  sixth  Saman 
tone  the  low  (mandra)  is  stated  to  be  sacred  to  Soma. 


Conclusion]  BRHADDEVATA  viii.  120 — [328 


hdr,  m\  b,  Tfg  f,  k.— ^gfenr;  hd, 

bfkr. ii7a6  is  omitted  in  rJr4r6. — 'd'^cl  hdm1!,  b,  fk. 

120.  But  that  which  is  formed  with  the  protraction  of  the 
low  (tone)  is  called  Atisvarya : it  is  to  be  known  as  sacred  to 
Mitra-Varuna.  It  is  located  a in  the  position  of  the  low  (tone). 

f^RUT  g bmV,  f^RTTT  <J  hd,  ^ fkr2,  dr4!6.  — gwtifTf- 

rts  m1!,  •gwt  fwr^  hd,  Rfr  f?n<rro  f,  Rfr  fwre  b.— * tTrwsft  hmRr, 

* t^RWt  k,  W[  b — ^^TRWrff^:  rVr6,  *TZ 

hdmh3,  WTf^T  WZ  bfk. 

a Samahitah  being  used  in  much  the  same  sense  as  samafritah  in  117^  and  Ii8&. 
The  reading  samani  sat  seems  to  be  a corruption  due  perhaps  to  the  following  saptanam. 

121.  These  have  here  been  stated  to  be  the  gods  of  the  seven 
Saman  tones.  But  (the  gods)  of  the  other  three  a are  the  three 
Lords  of  the  World  b. 

*rrwywi  hndrbfk,  ?f?r  rttwt  drV. — ^rr  hdndrbfk, 

*TRT*j  PrV. 

a That  is,  of  the  three  tones  of  the  Rg-veda.  b That  is,  the  three  forms  of 

Agni,  spoken  of  in  i.  73  as  the  three  chief  lords  of  the  world,  lokadipatayas  trayah. 


122.  The  Prastava  in  the  Samans  has  Vac  as  its  deity,  or 
is  sacred  to  Agni ; the  Udgitha  and  the  Upadrava  are  sacred 
to  Indra,  or  they  may  have  Vayu  for  their  deity. 

hdb,  ndfkr. — hmh,  *rt^:  b,  f. — 

hm’i',  WR:  b,  WR:  f. — hd  (°^R°  d), 

I Ms^ r.  m1,  ^sfl^TlMj^qi  b,  'dsfl^'l^s^ MsO 

f. — hdm1r,'^>l^^«|r|  b,'qI*R<^qr)  fk.  Thefeminine  dual  is  perhaps 
due  to  a mechanical  repetition  of  the  pada  tqiai  q occurring  above,  1 67^. 


123.  Now  the  Response  (pratihdra)  should  be  (regarded  as) 
sacred  to  Surya,  the  Finale  ( nidhana ) to  the  All-gods,  by  pro- 
nouncing them  with  the  sound  ‘ him  ’ and  with  the  sacred  syllable  a 
Om  ( pranava ) at  the  beginning  b. 

f^PR  hndr,  f^R«T  fk,  fqcH  b. — hm’r,  efilfi$d*i  b. — I23e<i  is  omitted 
in  fk. — The  end  of  the  varga  is  here  marked  by  in  b,  not  in  hdm1  (nor  in  fk  as 
123*^  is  wanting). 


329]  — viii.  126  TRANSLATION  AND  NOTES  [Conclusion 


* In  the  Brahraana  account  of  the  division  of  the  Samans  into  five  parts  all  the 

above  forms,  (i)  om  and  him,  (2)  udgitha,  (3)  pratihara,  (4)  upadrava,  (5)  nidhana,  are 
included ; see  AB.  iii.  23.  4;  Hang,  vol.  ii,  p.  198,  note39;  cp.  Sayana  on  AB.  iii.  23.  4: 
himkdradayah  paiica  samdmfa  vaisvadevuvayavah.  b Cp.  Sayana,  1.  c.5  udgdtrd  pathi- 

tavyah  sdmna  ddau  him  ity  evam  sabdo  himlcarah. 

26.  Various  deities  incidental  in  Vai&vadeva  hymns. 

124.  Thus  he  who  knows  the  deities  (of  the  Rg-veda)  should 
here  consider  the  divinity  of  the  individual  and  the  collective 
formulas  in  (their)  application  to  all  rites. 

Ml  hm’r,  °kl 4 *t «sl t «1 1 b. — 12406  is  omitted  in  fk. — 
hm'r,  f,  ^<TT  k,  frT^^rT  b. 

125.  The  Seven  Seers a,  the  Vasus,  the  Gods,  the  Atharvans, 
the  Bhrgus,  Soma,  Surya,  and  Surya  b,  Pathya  svasti,  the  Two 
Worlds  for  whom  formulas  are  stated0,  Kuhu,  Gungu,  Aditi, 
Dhenu,  Aghnya ; 

^T:  hd,  ^TTT^ft 

fk,  ^ ^rr:  b. — m1^  ^mnfr  bk,  wknfr  f, 

WfT  hd. — hdrn^fk,  b,  rVr6. — br, 

hdm1fk. — hdm1^  fk. — hdfkr,  3J*R;  b. 

* With  the  names  enumerated  in  this  and  the  following  three  slokas  (125-128)  cp. 
those  contained  in  i.  1 25-1 29.  b As  all  the  other  names  in  the  line  are  in  the  plural, 
and  the  MS.  evidence  strongly  favours  it,  I have  adopted  the  reading  somasvryah, 
assuming  that  it  is  intended  for  a condensed  compound  = Soma  and  Suryau,  Moon  and 
Sun  and  Surya  (cp.  RV.  x.  85).  c I take  this  dual  to  be  added  to  Rodasi  in  order 
to  distinguish  the  dual  name  rddasi  from  the  singular  rodasi.  All  the  other  names  in 
the  line  are,  however,  in  the  singular,  and  Rodasi  in  i.  129  is  also  meant  to  be  singular; 
moreover  one  stanza  of  the  RV.  (vi.  50.  5)  is  stated  in  the  BD.  to  be  raudasi  (v.  1 17), 
where  the  goddess  is  doubtless  meant,  the  name  in  the  text  of  the  RV.  being  distinctly 
singular  and  being  mentioned  with  the  Maruts ; cp.  above,  ii.  143. 

126.  Asunlti  and  Ilaa,  the  Aptyasb,  Vidhatr,  Anumati0, 
together  with  the  Ahgirases, — these  should  be  (regarded  as) 
deities  for  whom  formulas  are  stated d. 

^WCdol  hdm1,  ^^fTTfc^TT  r,  b,  M^Wi^TT  k, 

f. — TT  Wf  hdmVr2,  <TT  WU  WT  k,  TT  Vh  r,  TTf^T  b. — 07TT^Tf7T^^T  r, 

II.  U U 


Conclusion] 


BRHADDEYATA  viii.  127— 


[330 


hd,  m1,  k,  “fTT^fWI  b,  #«fT*prflf^n 

f— ’nffTtfar:  slhrr:  ^ hm1rb,  *rff?rr  ^ k,  qtfSnj:  f. 

a Cp.  Nirukta  xi.  48.  b Cp.  i.  128.  0 The  correction  ha  yd  is  supported 

by  the  same  collocation,  ha  yo,  lower  down  (130).  d The  meaning  of  this  enumera- 
tion seems  to  be  that,  though  these  are  deities  of  rare  occurrence,  they  all  have  formulas 
addressed  to  them,  and  are  found,  with  those  that  follow,  in  Vaisvadeva  hymns. 


127.  Vai6vanara,  Suparna,  Yivasvat,  Prajapati,  Dyaus,  Sudhan- 
van,  Nagohyaa,  Apam  napat,  Aryaman,  Vatajutib,  Ilaspati,  and 
Rathaspati ; 

°^rfW^T:  hdm1  fkr2,  °qf7fqf  b,  «qf7T  I *ft:  f,  rVi^r6; — 

b,  fiRT  ^ f,  M *T  k,  r2,  ^frwr:  rxr4r6, 

fSRTT  hdm1r3. — TTrTWfTT^  hdndr,  b, 

f,  o^JT  rnr^  II  ^ k. — oqfTl^Tfo  hdm1r3r2,  °qf?nN  r,  wBl  bfk. 

a That  is,  Agohya,  the  form  nagohya  being  used  probably  to  avoid  coalescence  with 
sudhanva.  Saudhanvana  and  Agohya  are  commented  on  in  Nirukta  xi.  16.  b This 
seems  to  be  a corruption,  as  there  is  no  deity  of  this  name  anywhere;  it  may  stand  for 
the  epithet  of  some  deity,  like  tuvijata  as  the  name  of  an  Aditya  in  BD.  iv.  82;  see  note 
there. 

128.  the  Rbhus,  Parjanya,  Mountains,  and  the  Females  (gndh) ; 
Daksa,  Bhaga,  the  Wives  of  the  Gods,  the  Regions  (diSah) ; the 
Adityas,  the  Rudras,  the  Fathers,  and  the  Sadhyas — all  (these) 
are  incidental  in  hymns  addressed  to  the  All-gods  a. 

qqrTT  *rrg  wt  hdndbfk,  q$?rr  wft;  r,  qr  *rr?rg  wft;  PrV.  i have 
omitted  in  the  text  because  it  makes  the  line  redundant  by  two  syllables  ; it 

probably  crept  into  the  text  as  a gloss  on  ^TTl.  Besides,  occurs  in  the  next 

line—  hr,  Wt  m1,  b,  f^f?T  f, 

f^frr:  k . The  end  of  the  varga  is  here  marked  by  ^ in  bfk,  not  in  h d m1. 

a Cp.  above,  ii.  130,  on  the  character  of  Vaisvadeva  hymns. 


27.'  Remarks  about  deities  and  knowledge  of  them. 

129.  The  deities  which  own  hymns  and  own  oblations  have 
(thus)  been  stated  in  succession,  in  both  cases  together  with 
(those  which  occur  in)  incidental  mention.  Whether  (this)  be 


331]  — viii.  132  TRANSLATION  AND  NOTES  [Conclusion 

so  in  both  waysa  or  in  the  other  wayb,  no  formula  is  directly 
known  ( pratyaksa ) to  any  one  who  is  not  a seer  c. 

Wr,  b,  ^T^rRTT  fk. — 0*r*J T hm1  r,  b,  fk. — 

hm1!,  bfk. — bm1,  d,  bfk,  r. 

B That  is,  whether  the  gods  here  indexed  own  both  hymns  and  oblations.  Cp.Nirnkta 
vii.  13 ; x.  42.  b That  is,  whether  they  are  incidental.  0 That  is,  knowledge 

of  the  deities  of  a formula  can  only  rest  on  sacred  tradition. 


130.  These  deities  are  altogether  to  be  adored  with  concentra- 
tion, assiduity,  self-control,  intelligence,  deep  learning,  austerity, 
and  by  injunctions  (to  others).  He  who  knows  the  stanzas  (of 
the  Rg-veda)  knows  the  gods. 

A He  who  knows  the  sacrificial  formulas  (yajus ) knows  the 
sacrifices.  He  who  knows  the  chants  ( sdman ) knows  the  truth 
( tattva ). 

hm'fr,  ^T%TTT  bk. — ^STT  r,  <JWT  hn^bfk. — hrbfk, 
m1. — hdr,  firefft:  bkr2,  f.—- hmVbfkr2,  r. — 

SIT  hdbfk,  rW. — *TT  b,  *IT:  fk,  hdm1, 

r.  — The  words  are  omitted  in  fk  (the  lacuna  being  indicated 

by  seven  horizontal  strokes  in  f,  and  by  a space  in  k). — The  third  line  of  130  is  not  found 
in  bfk,  but  in  hdm1!  only. 

131.  Of  him  who  knowing  the  deities  of  the  formulas a,  at 
any  time  employs  a rite,  the  deities  taste  the  oblation,  but  not 
that  of  him  who  is  ignorant  of  (those)  deities  b. 

^ hdm1  r,  bk. — 5JTRT  hm1!,  b,  fk. — ^TcTTW^t  A,  cJ^J 

<TTg  bfk,  ?P?T  m1. — hdm1!1!3!4!6,  r,  ^f%ptT°  bfkr2. 

* Cp.  Sarvanukramanl,  introduction,  § 1 : mantrdndm  arseyachandodaivatavit.  b Cp. 
VS.  AnukramanI,  loc.  cit.:  devatam  avijUaya  yo  juhoti,  devatas  tasya  havir  no.  jusante. 


132.  For  an  oblation  assigned  ( pradista ) without  correct 
knowledge  a divinity  would  not  desire  ( iheta ). 

Therefore  one  should  offer  an  oblation  (only)  after  carefully 
committing  ( samnyasya ) the  deity  to  mind  a. 

hdr,  ^fTSTTrl0  bfkmVrV. — ff  hd,  *T  m1, 


Conclusion]  BRHADDEVATA  viii.  133 — [332 

fk,  iftpftffb,  r. — ^rn^n^k,  ^rf^hdbf,  ^fcTT:  r. — *T*ff S 

WQfS  m1dr,  ^ b,  TT$r.  f,  *?W  b. — ^rTT  hdm1,  ^cTT 

bfkr. — I have  conjecturally  placed  here  as  the  end  of  the  varga,  because  that  figure 
in  bfk  comes  after  85,  which  occupies  the  position  of  132  in  those  MSS. 

a Cp.  VS.  Anukramani,  loc.  cit. : samnyasya  manasi  devatam  havir  huyate. 


28.  Importance  of  knowing  the  deities. 

133.  aHe  who  knowing  the  divinities  of  the  formulas,  being 
pure,  also  devotes  himself  to  study,  is,  like  one  seated  at  a sacri- 
ficial session  in  heaven,  lauded  even  by  those  who  are  engaged  in 
such  a session  b. 

m1bfk,  also  h (but  corrected  on  margin  to  d, 

rVr8. — hm'r,  b,  ofaffa:  fk,  s. — S r,  * 

bfk,  hdm1  r3,  * 7R  ft^  s (w1). — TOTfa  bm1? 

(w1),  <>TjV«pt  r1r4r6,  r,  b,  fk. 

a This  sloka  is  quoted  by  Sadgurus'isya,  with  a few  slight  variations,  p.  167,  10, 11. 
b That  is,  by  the  gods:  cp. VS.  Anukramani,  loc.  cit.:  svadhyayam  api  yo  ’dhlte  mantra- 
daivatajnak,  so  ’musmin  lohe  devoir  apidyate. 


A 134.  In  muttered  prayer  and  in  offering  an  oblation  this  is 
a necessity — the  seer,  the  metre,  and  the  divinity a ; and  apply- 
ing them  wrongly  one  is  here  deprived  of  their  fruit b. 


hd,  m1  r.  — r,  hdm1. — This  and  the 

following  four  s'lokas  (134-138)  are  found  in  Am1  only. 

a Cp.  the  adaptation  of  135°^  in  Sadgurusisya,  p.  166:  rsichandodaivatadi  vijrianam 
phalarn  ucyate.  b Cp.  SarvanukramanI,  introduction,  § x. 


A 135.  As  to  the  knowledge  of  the  seer,  the  metre,  the  divinity, 
and  the  resta,  acquired  (Srutam)  at  sacrifices  and  the  like,  it 
should  be  understood  that  by  resorting  to  it,  the  faculty  of 
seeing  the  Spirit  (prana)  is  here  established  ( vihita ). 

rs,  hdm1.— hdr,  TTPUffe  fa°  m1. 

a 135°  is  quoted  by  Sadgurusisya,  p.  166,  sloka  2. 


333]  — viii.  140  TRANSLATION  AND  NOTES  [Conclusion 

A 136.  He  who  without  knowing  the  seer,  the  metre,  the 
divinity,  and  the  application  (yoga)  a,  should  teach  or  even  mutter 
(a  formula),  will  fare  the  worse  ( paplyanjayate ) b. 

hdm1  r. — hd,  m'r. — ^TTWR^W^hd. 

“ Yoga  appears  to  be  used  here  in  the  sense  of  prayoga.  b This  sloka  is 

quoted  by  Sadgurusisya,  p.  57  (bottom),  and  by  Sayana  in  his  introduction,  M.  M., 
RV.a  vol.  i,  p.  23  (middle).  Cp.  also  SarvanukramanI,  introduction,  § 1 : papiyan  bhavati; 
SB.  xiii.  1.  54. 

A 137.  In  olden  times  the  seers,  desirous  of  wealth,  resorted 
with  metres  to  the  deities a:  it  is  for  this  reason  (iti)  that  the 
great  seers  mention  metre  in  the  middle. 

“ This  sloka  was  known  to  the  author  of  the  SarvanukramanI  as  most  of  it  has 
been  incorporated  in  the  introduction,  § ii.  7 : arthepsava  rsayo  devatas  chandobhir  abhya- 
dhdvan ; cp.  Sadgurusisya,  p.  60. 


A 138.  Now  one  should  first  state  the  seer,  next  the  metre, 
and  then  the  deity  of  the  formulas  in  regard  to  the  rites  in 
this  order  (evam),  so  says  a sacred  text. 

139.  Distinguishing  the  Self  in  his  self  as  the  receptacle a 
(adhara)  and  at  the  same  time  not  the  receptacle  (of  all  things), 
one  who  knows  the  divinities  should  recite  (the  formulas)  having 
an  eye  to  both — the  euphonic  combination  (samdhi)  (and)  the 
stanzas  (themselves). 

" “ HTT  TRTFTt  b,  WTT  TONTt  f,  WUTrt  TRHTVTt  k, 

qrowrt  r2,  w r3,  'wmr*  ^T^rrvTt  hm\  ^tut- 

’mnt  d,  ’wrrg  tt  wrrrg  r. — fqfwr°  hmLfk,  fqf%nsr°  b. — hmLb, 
fk. — twnfr  hdr,  m1,  ftvRTXlft  b,  fk. — ?RTT  hndr, 

bfk. — fk,  (fy^r)  b— l^rff^rq^flhdbr, 

m1,  f,  ^ k. 

a Cp.  Vedantasara,  1:  atmanam  akhiladharam  asraye ; Bhagavadglta  iv.  13:  tasya 
kartdram  api  mam  viddhy  akartaram  avyayam. 


140.  Such  an  one  enters  into  the  Brahma,  the  immortal,  the 


Conclusion]  BRHADDEVATA  viii.  140  [334 

infinite,  the  permanent  source  of  that  which  is  and  is  not,  both 
vast  and  minute,  the  lord  of  all,  the  light  supreme. 

fk,  sT^Wr^b. — hdm1^ 
*^nfr  fk,  sm  b. — *ifirr<i]  ^ hdndr,  JT^rng  ^ b,  *t?w- 

^ f,  k. — f%%ax  hm1  r,  bf,  * k. — f^UfTT  hdndrfk,  f^T^T 

b. — The  last  pada  is  repeated  in  hdbfk. — The  end  of  the  varga  is  here  marked  by 
in  m’bfk,  not  in  hd. 


OXFORD,  KNOLAND:  HORACE  HART,  M.A. 
PRINTER  TO  THE  UNIVERSITY 


Books  for  the  Study  of  Indo-Iranian  Languages 

(Sanskrit,  Prakrit,  Pali,  Avestan), 

Literatures,  Religions,  and  Antiquities. 


PUBLISHED  BY  Messrs.  GINN  AND  COMPANY, 

BOSTON,  NEW  YORK,  CHICAGO,  AND  LONDON. 


Whitney  s Sanskrit  Gratnmar. 

A Sanskrit  Grammar,  including  both  the  classical  language,  and  the 
older  dialects,  of  Veda  and  Brahmana.  By  William  Dwight  Whitney, 
[late]  Professor  of  Sanskrit  and  Comparative  Philology  in  Yale  Uni- 
versity. Third  (reprinted  from  the  second,  revised  and  extended) 
edition.  1896.  8vo.  xxvi  + 552  pages.  Cloth:  Mailing  price,  83.20. 
Paper:  82.90. 

Supplement  to  Whitney  s Sanskrit  Grammar . 

The  Roots,  Verb-forms,  and  primary  Derivatives  of  the  Sanskrit  Lan- 
guage. A Supplement  to  his  Sanskrit  Grammar,  by  William  Dwight 
Whitney.  1885.  8vo.  xiv  + 250  pages.  Paper:  Mailing  price 82.00. 

The  fact  that  the  roots  are  briefly  and  clearly  defined,  and  the  forms  conveniently 
given,  makes  this  work  useful  even  in  the  early  stages  of  Sanskrit  study. 

Cappeller  s Sanskrit-English  Dictionary. 

A Sanskrit-English  Dictionary.  Based  upon  the  St.  Petersburg  Lexi- 
cons. By  Carl  Cappeller,  Professor  at  the  University  of  Jena. 
Royal  8vo.  Cloth,  viii  + 672  pages.  By  mail,  86.25. 

Lanmans  Sanskrit  Reader. 

A Sanskrit  Reader:  with  Vocabulary  and  Notes.  By  Charles  Rock- 
well Lanman,  Professor  of  Sanskrit  in  Harvard  University.  For  use 
in  colleges  and  for  private  study.  Royal  8vo.  Complete : Text, 
Notes,  and  Vocabulary,  xxiv  + 405  pages.  Cloth  : Mailing  price,  82.00. 
Text  alone,  for  use  in  examinations,  106  pages.  Cloth:  Mailing  price, 
85  cents.  Notes  alone,  viii+  109  pages.  Cloth  : Mailing  price,  85  cents. 

This  Reader  is  constructed  with  special  reference  to  the  needs  of  those  who  have  to 
use  it  without  a teacher.  The  text  is  in  Oriental  characters.  The  selections  are  from  the 
Maha-bharata,  Hitopadega,  Katha-sarit-sagara,  Laws  of  Manu,  the  Rigveda,  the  Brah- 
manas,  and  the  Sutras.  The  Sanskrit  words  of  the  Notes  and  Vocabulary  are  in  English 
letters.  The  Notes  render  ample  assistance  in  the  interpretation  of  difficult  passages. 


1 


Sanskrit  Text  in  English  Letters. 

Parts  of  Nala  and  Hitopade9a  in  English  Letters.  Prepared  by 
Charles  R.  Lanman.  Royal  8vo.  Paper,  vi  + 44  pages.  Mailing 
price,  30  cents. 

The  Sanskrit  text  of  the  first  forty-four  pages  of  Lanman’s  Reader,  reprinted  in 
English  characters. 

Perry's  Sanskrit  Primer. 

A Sanskrit  Primer : based  on  the  Leitfaden  fiir  den  Elementarcursus 
des  Sanskrit  of  Prof.  Georg  Biihler  of  Vienna.  By  Edward  Delavan 
Perry,  Professor  of  Greek  in  Columbia  University,  New  York.  1883. 
8vo.  xii  + 230  pages.  Mailing  price,  $1.60. 


Kaegi's  Rigveda. 

The  Rigveda  : the  oldest  literature  of  the  Indians.  By  Adolf  Kaegi, 
Professor  in  the  University  of  Zurich.  Authorized  translation  [from 
the  German],  with  additions  to  the  notes,  by  Robert  Arrowsmith, 
Ph.D.  1886.  8vo.  Cloth,  viii  + 198  pages.  Mailing  price,  Si. 65. 

Hopkins's  Religions  of  India. 

The  Religions  of  India.  By  Edward  Washburn  Hopkins,  Professor 
of  Sanskrit  in  Yale  University.  1895.  i2mo.  Cloth,  xvi  + 612  pages. 
Mailing  price,  $2.00. 

This  is  the  first  of  Professor  Morris  Jastrow’s  Series  of  Handbooks  on  the  History  of 
Religions.  The  book  gives  an  account  of  the  religions  of  India  in  the  chronological 
order  of  their  development.  Extracts  are  given  from  Vedic,  Brahmanic,  Jain,  Buddhistic, 
and  later  sectarian  literatures. 

Jackson's  A vest  a Grammar. 

An  A vesta  Grammar  in  comparison  with  Sanskrit.  By  A.  V.  WILLIAMS 
Jackson,  Professor  of  Indo-Iranian  Languages  in  Columbia  University, 
New  York  City.  Part  I : Phonology,  Inflection,  Word-Formation. 
With  an  introduction  on  the  A vesta.  1892.  8vo.  Cloth,  xlviii  + 273 
pages.  Mailing  price,  $2.20. 

The  introduction  gives  a lucid  account  of  the  Avesta  and  of  Avestan  studies,  of  the 
contents  and  character  of  the  Avesta,  of  the  religion  of  Zoroaster,  etc.  In  the  treatment 
of  the  language,  constant  reference  is  made  to  the  Sanskrit  and  to  Whitney’s  grammar. 

Jackson's  Avesta  Reader. 

Avesta  Reader : First  Series.  Easier  texts,  notes,  and  vocabulary.  By 
A.  V.  Williams  Jackson.  1893.  Kvo.  Cloth,  viii  +1 12  pages. 
Mailing  price,  Si. 85. 

The  selections  include  passages  from  Yasna,  Visparad,  Yashts,  and  Vendidad,  and 
the  text  is  based  on  Geldner’s  edition.  The  book  is  intended  for  beginners. 


Harvard  Oriental  Series. 


EDITED,  WITH  THE  COOPERATION  OF  VARIOUS  SCHOLARS,  BY 

CHARLES  ROCKWELL  LANMAN, 

PROFESSOR  OF  SANSKRIT  IN  HARVARD  UNIVERSITY. 


Published  by  Harvard  University,  Cambridge,  Massachusetts, 

United  States  of  America. 

*.*  A copy  of  any  one  of  these  volumes,  postage  paid,  may  be  obtained  directly  anywhere  within  the  limits 
of  the  Universal  Postal  Union  by  sending  a Postal  Order  for  the  price  as  given  below,  to  The  Publication  Agent 
of  Harvard  University , Cambridge,  Massachusetts,  United  States  of  America. 


VOLUME  I. — The  Jataka-mala : or  Bodhisattvavadana-mala,  by  Aryatjura  ; 
edited  by  Dr.  Hendrik  Kern,  Professor  in  the  University  of  Leiden, 
Netherlands.  1891.  Royal  8vo.  Cloth,  xiv  + 254  pages. 

This  is  the  editio  princeps  of  a collection  of  Buddhist  stories  in  Sanskrit.  The  text 
is  printed  in  Nagarl  characters.  An  English  translation  of  this  work,  by  Professor 
Speyer,  has  been  published  in  Professor  Max  Muller’s  Sacred  Books  of  the  Buddhists, 
London,  Henry  Frowde,  1895. 

The  price  of  Volume  I is  one  dollar  and  fifty  cents  (Si. 50)  =6  shillings  and  2 pence 
=6  marks  and  25  pfennigs  = 7 francs  or  lire  and  70  centimes  = 5 kroner  and  55  ore  = 
3 florins  and  65  cents  Netherlandish. 


VOLUME  II. — The  Sarhkhya-pravacana-bhasya : or  Commentary  on  the 
exposition  of  the  Sankhya  philosophy,  by  Vijnanabhiksu  : edited  by 
Richard  Garbe,  Professor  in  the  University  of  Tubingen.  1895. 
Royal  8vo.  Cloth,  xiv  + 196  pages. 

This  volume  contains  the  original  Sanskrit  text  of  the  Sankhya  Aphorisms  and  of 
Vijnana’s  Commentary,  all  printed  in  Roman  letters.  A German  translation  of  the 
whole  work  was  published  by  Professor  Garbe  in  the  A bhandl ungen  fur  die  Kunde  des 
Morgenlandes,  vol.  ix,  Leipzig,  Brockhaus,  1889.  * In  spite  of  all  the  false  assumptions 
and  the  errors  of  which  Vijnanabhiksu  is  undoubtedly  guilty,  his  Commentary  ...  is 
after  all  the  one  and  only  work  which  instructs  us  concerning  many  particulars  of  the 
doctrines  of  what  is,  in  my  estimation,  the  most  significant  system  of  philosophy  that 
India  has  produced.’ — Editor's  Preface. 

The  price  of  Volume  II  is  the  same  as  that  of  Volume  I. 


Volume  III. — Buddhism  in  Translations.  By  Henry  Clarke  Warren, 
1896.  8vo.  xx + 520  pages. 

This  is  a series  of  extracts  from  Pali  writings,  done  into  English,  and  so  arranged 
as  to  give  a general  idea  of  Ceylonese  Buddhism.  The  work  consists  of  over  a hundred 
selections,  comprised  in  five  chapters  of  about  one  hundred  pages  each.  Of  these, 
chapters  ii,  iii,  and  iv  are  on  Buddhist  doctrine,  and  concern  themselves  respectively 

3 


with  the  philosophical  conceptions  that  underlie  the  Buddhist  religious  system,  with  the 
doctrine  of  Karma  and  rebirth,  and  with  the  scheme  of  salvation  from  misery.  Chapter  i 
gives  the  account  of  the  previous  existences  of  Gotama  Buddha  and  of  his  life  in  the 
last  existence  up  to  the  attainment  of  Buddhaship ; while  the  sections  of  chapter  v are 
about  Buddhist  monastic  life. 

The  price  of  Volume  III  is  one  dollar  and  twenty  cents  ($i.2o)  = 4 shillings  and 
1 1 pence  — 5 marks=6  francs  or  lire  and  20  centimes=4  kroner  and  44  ore  = 2 florins  and 
g 1 cents  Netherlandish. 

VOLUME  IV. — Raja-<;ekhara’s  Karpura-manjarl,  a drama  by  the  Indian 
poet  Raja-9ekhara  (about  900  a.d.)  : critically  edited  in  the  original 
Prakrit,  with  a glossarial  index  and  ail  essay  on  the  life  and  writings  of 
the  poet,  by  Dr.  Sten  Konow,  of  the  University  of  Christiania,  Nor- 
way ; and  translated  into  English  with  notes  by  Professor  Lanman. 
1901.  Royal  8vo.  Cloth,  xxviii  + 289  pages. 

Here  for  the  first  time  in  the  history  of  Indian  philology  we  have  the  text  of  a 
Prakrit  play  presented  to  us  in  strictly  correct  Prakrit.  ;Dr.  Konow  is  a pupil  of  Professor 
Pischel  of  Berlin,  whose  Prakrit  grammar  has  made  his  authority  upon  this  subject  of  the 
very  highest.  The  proofs  have  had  the  benefit  of  Professor  Pischel’s  revision.  The 
importance  of  the  play  is  primarily  linguistic  rather  than  literary. 

The  price  of  Volume  IV  is  the  same  as  that  of  Volume  I. 


Volumes  V and  VI. — The  Brhad-Devata,  attributed  to  £aunaka,  a 
summary  of  the  deities  and  myths  of  the  Rig-Veda:  critically  edited 
in  the  original  Sanskrit  with  an  introduction  and  seven  appendices,  and 
translated  into  English  with  critical  and  illustrative  notes,  by  ARTHUR  A. 
Macdonell,  Boden  Professor  of  Sanskrit  in  the  University  of  Oxford, 
and  Fellow  of  Balliol  College.  1904.  Royal  8vo.  Cloth. 

Volume  V (or  Part  I)  contains  the  introduction  and  text  and  appendices.  Volume 
VI  (or  Part  II)  contains  the  translation  and  notes. 

The  price  of  each  Volume  is  the  same  as  that  of  Volume  I. 


VOLUMES  VII  AND  VIII. — Atharva-Veda  Samhita,  translated,  with  a 
critical  and  exegetical  commentary,  by  WILLIAM  DWIGHT  WHITNEY, 
late  Professor  of  Sanskrit  in  Yale  University.  Revised  and  brought 
nearer  to  completion  and  edited  by  CHARLES  Rockwell  Lanman, 
Professor  of  Sanskrit  in  Harvard  University.  1904.  Royal  8vo.  Cloth. 
About  cx-f- 1050  pages. 

This  work  includes,  in  the  first  place,  critical  notes  upon  the  text,  giving  the  various 
readings  of  the  manuscripts,  and  not  alone  of  those  collated  by  Whitney  in  Europe,  but 
also  of  those  of  the  apparatus  used  by  S.  P.  Pandit  in  the  great  Bombay  edition. 
Second,  the  readings  of  the  Paippalada  or  Cashmere  version,  furnished  by  the  late 
Professor  Roth.  Further,  notice  of  the  corresponding  passages  in  all  the  other  Vedic 
texts,  with  report  of  the  various  readings.  Further,  the  data  of  the  Hindu  scholiast 
respecting  authorship,  divinity,  and  meter  of  each  verse.  Also,  references  to  the  ancillary 
literature,  especially  to  the  well-edited  Kaugika  and  Vaitana  Sutras,  with  account  of  the 
ritualistic  use  therein  made  of  the  hymns  or  parts  of  hymns,  so  far  as  this  appears  to  cast 
any  light  upon  their  meaning.  Also,  extracts  from  the  printed  commentary.  And, 
finally,  a simple  literal  translation,  with  introduction  and  indices. 


4 


